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BX  5939  .D5  1836 
Dixon,  Joshua, 
Scriptual  examinations  on 
the  church  catechism 


SCRIPTURAL  EXAMINATIONS 


CHURCH  CATECHISM 


DESIGNED 

AS  A  PLAIN  MANUAL  OF  DIVINITY  FOR  SUNDAY-SCHOOLg 

CATECHETICAL  AND  BIBLE  CLASSES,  AND 

GENERAL  USE. 


BY  JOSHUa'DIXON. 


REVISED  AND  ADAPTED  TO  THE  LITURGY  OF  THE  PROTESTANT  EPISCOPAL 
CHUKCH,  WITH  NOTES  AND  AN  APPENDIX 


BY  THE  REV.  GEORGE  A.  SMITH,  M.A. 


FOURTH  EDITION. 


PHILADELPHIA ! 

PUBLISHED    BY   H.    HOOKER, 

g.  W.  CORNER  CHESNUT  &  EIGHTH  STS. 


/feV 


'^ . 


Entered  accortMng  to  Act  of  Congress,  in  the  year  IS36,  by 

William  Marshall  &  Co.. 

i\\  the  Clerk's  Office  of  the  District  Court  of  the  Eastern  District  of 

Pennsylvania. 


CONTENTS. 


Chap.  I^ 

I.  Os  OUR  State  bx  Nature 1 

II.  Ojf  Baptism , 6 

Note. — The  Obligations  and  Duties  of  Sponsors; 

from  Bishops  Griswold  and  Seeker 12 

III.  Ojst  Repentaxce. 13 

IV.  Ox  Faith 16 

Note.— Faith  and  Justification ;  from  the  Homi- 
lies, &c 20 

V.  On  the  Promises  made  at  Baptism 23 

Note.— The  Promises  of  Baptism;   from  Bishop 

Griswold 30 

VI.  Qjf  THE  Creed — 

§  1.    On  the  ^tributes  of  God 30 

Note.— Belief  in  the  Creed  ;  from  Arch- 
bishop Leighton,  &c 38 

§  2.   On  our  Lord  Jesus  Christ 39 

Note.— The  Place  of  departed  Spirits. .  47 

§  3.    On  the  Divinity  of  Christ 48 

Note. — On  the  subject  of  this  section  ; 

from  Bishop  Pearson  on  the  Creed . .  53 

§  4.   On  the  Resurrection  of  Christ 54 

§  5.    On  the  Last  Judgment 59 

§  6.    On  the  Holy  Ghost 66 

On  Blasphemy  against  the  Holy  Ghost.  .  72 
Note.— The  Office  of  the  Holy  Spirit ; 

from  Bishop  Pearson 74 

§  7.    On  the  Holy  Catholic  Church 77 

On  Church  Government '79 

On  the  Liturgy 85 

Note.— From  the  Rev.  Legh  Richmond, 

&c 88 

§  8.   On  the  Comimmion  of  Saints 91 

Note. — From  Bishop  Pearson 96 

iii 


IV  CONTENTS. 

Chap.  Pag» 

VI.  Ox  TiiK  Ckeei),  continued. 

§  9.   On  the  Forgiveness  of  Sins 97 

Note. — From  Bishop  Pearson 101 

§  10.   071  the  Resurrection  of  the  Body  cmd  the 

Life  E-verlasting 103 

VII.    SUMIMART    OF    THE   CrEET). Ox   THE  TllIXITT.  .  .  .      Ill 

Note. — From  Archbishop  Seeker 115 

Vin.  On  the  Commandments — 

§  1.   On  our  Obligation  to  keep  God's  Laiv. . .    116 

§  1 — 11.    The  Ten   Commandments 124 — 175 

Note. — On  the  Fourth  Commandment ; 

from  Dean  Milner 147 

Note. — On  the  Eighth  Commandment; 

from  Archbishop  Seeker 165 

Note. — On  the  Tenth  Commandment; 

from  Archbishop  Seeker 174 

IX.  On  the  Lord's  Prater — 

§  1.   On  Prayer 175 

§  2.   On  the  Introduction 183 

§  3.   On  the   several  Petitions  of  the  Lord's 

Prayer 186—202 

On  the  Doxology 203 

X.  On  the  Sacraments 204 


APPENDIX. 

Catechetical  Notices.  Relating  to  Catechetical 
Instruction  at  different  Periods  of  the  Church,  and 
more  especially  in  the  Church  of  England 217 


PREFACE. 

The  work  now  submitted  to  the  American  reader  has  been 
prepared  and  published  in  its  present  form,  with  the  hope  of 
contributing,  by  the  instrumentaUty  of  the  chukch  CATKcms>f, 
to  its  great  object,  the  inculcation  of  scriptural  truth.  The 
instructions  of  this  publication  were  designed,  in  the  first  in- 
stance, for  the  use  of  Sunday-schools,  as  will  be  seen  from  the 
preface  to  the  English  edition.  It  was,  however,  as  the  author 
truly  stated,  "  equally  calculated  for  general  rise,'"  and  suitable 
for  the  purpose  of  a  "  Manual  of  Divinity  for  young  persons." 
In  a  subsequent  edition,  while  the  instruction  of  Sunday-schools 
was  still  kept  in  view,  many  alterations  and  additions  appear  to 
have  been  made,  in  order  to  adapt  the  work  still  more  to  general 
use.  The  measure  of  approbation  and  "  liberal  patronage" 
which  it  has  received  from  the  English  pubUc,  may  be  estimat- 
ed from  the  fact,  that  four  editions  of  it  have  been  published  in 
England,  two  of  them  within  the  last  five  years. 

The  American  editor,  desirous  of  promoting  the  proper  and 
intelligent  use  of  the  Church  Catechism,  and  sensible,  more- 
over, that  a  plain  summary  of  Christian  doctrine  and  d-uty  is 
much  needed,  both  by  the  young  and  by  many  of  mature  age, 
has  gladly  availed  himself  of  the  present  publication  to  provide 
for  both  these  objects.  In  his  opinion  it  is  eminently  adapted, 
both  to  render  the  study  of  the  Church  Catechism  more  profit- 
able and  interesting,  and  to  inculcate  clear  and  satisfactory  views 
of  "  the  first  principles  of  the  oracles  of  Christ,"  by  means  of 
that  excellent  summary.  No  better  basis  could  probably  be  found 
for  a  series  of  instructions  in  the  principles  of  Christianity. 

The  manner  in  which  the  present  work  is  to  be  used  will 

vary  with  the  age  and  attainments  of  the  reader.     In  classes  of 

very  young  persons  the  matter  in  the  large  type  may  be  studied, 

with  so  much  of  the  Scripture  reference  as  circumstances  may 

1*  5 


VI  PREFACE. 

render  expedient.  To  those  of  more  advanced  age,  whether  in- 
dividual readers  or  classes,  the  whole  of  these  references  should 
be  diligently  studied  and  compared  with  the  language  of  the 
Catechism.  In  order  to  furnish  further  aid  to  such  study,  and 
to  invite  to  it  all  who  desire  to  be  intelligently  instructed  in  the 
great  truths  of  Christianity,  the  American  editor  has  added  a 
series  of  notes  for  the  further  elucidation  of  points  especially 
important,  or  requiring  explanation.*  In  order  to  render  these 
as  valuable  as  possible,  and  to  embrace  as  much  solid  instruc- 
tion as  could  be  furnished  in  a  limited  space,  they  have  been 
generally  selected  or  compiled  from  standard  authors.  With  the 
exception  of  such  as  are  very  brief,  they  are  placed  at  the  end 
of  the  sections,  so  as  not  to  interfere  with  the  use  of  simpler 
matter,  in  (Jatechetical  classes  and  Sunday-schools. 

Besides  the  notes,  there  have  been  in  the  American  edition, 
occasional,  though  not  frequent  nor  extensive,  additions  to  the 
body  of  the  work.  The  necessary  changes  of  phraseology  have 
been  made  wherever  the  American  Prayer-book  differs  from 
the  English,  together  with  occasional  alterations  or  omissions 
where  in  the  judgment  of  the  editor  it  was  desirable. 

The  selections,  (judiciously  and  appropriately  made,)  from 
Scripture,  which  occupy  so  large  a  portion  of  this  work,  constitute 
a  peculiar  and  most  valuable  feature  in  its  character.  The  ob- 
ject of  every  exposition  of  the  Church  Catechism  is  to  explain 
and  set  forth  more  fully  the  truths  which  it  embodies,  but  it 
happens  with  many  that  the  explanation  itself  needs  some  sub- 
sidiary means  to  make  it  pass  beyond  the  memory,  into  the  iin- 
derstanding  and  the  affectioyis.  The  difficulty  in  the  use  of 
such  works  and  the  remedy  for  it  are  stated  by  Bishop  Law,f  in 
a  brief  treatise  on  "  the  nature  and  necessity  of  catechising," 
as  follows  : — "  Whatever  form  of  words  is  used  in  this  case, 
when  it  once  becomes  a  form,  and  is  got  by  heart,  it  comes  al- 

*  The  only  note  to  the  English  edition  is  that  from  Wheatly  on  the  col- 
lects. (Section  on  the  Liturgy.) 
1  Edmund  Law,  Bishop  of  Carlisle. 


PREFACE.  Vil 

most  to  the  same  thing  :  and  our  own,  as  was  said,  may  serve 
as  well  as  any,  if  persons  be  but  duly  "versed  and  exercised 
therein.  Here  is  the  point ;  and  all  that  is  wanting,  is  only  fust 
to  understand  the  words  and  their  construction  so,  as  to  lay  a 
sure  groundwork,  to  get  the  main  substance  or  prime  doctrine 
of  religion  inculcated  into  our  Catechumen  ;  and,  when  this  is 
done  etTectually,  he  may  be  carried  on  at  leisure  to  what  lengths 
we  please  ;  or  otherwise  directed  to  more  accurate  discourses  on 
each  head,  till  he  is  able  to  form  a  competent  judgment  for. him- 
self, and  can  edify  by  his  own  perusal  of  them." 

There  can  be  no  better  mode  of  providing  for  such  progressive 
exercise  in  the  Church  Catechism,  than  by  a  comparison  of  its 
language  with  the  authority  to  which  it  appeals.  And  this  ex- 
ercise may  be  continued  to  any  extent  and  for  any  length  of 
time,  by  drawing  more  and  more  from  the  inexhaustible  foun- 
tain of  Divine  truth.  The  passages  of  Scripture  quoted,  may 
be  more  fully  studied  by  a  reference  to  the  parts  from  which 
they  are  taken,*  they  may  be  compared  together,  and  such  results 
deduced  from  this  exercise,  as  the  reader  may  arrive  at  by  prayer- 
ful and  diligent  study.  Something  of  this  kind  is  indispensable 
to  the  full  benefit  and  adequate  influence  to  be  derived  from  the 
use  of  the  Catechism.  "  By  catechising,^^  says  the  author, 
whose  remarks  have  been  previously  quoted,  "  I  mean  not  the 
procuring  our  own  Catechism,  or  any  other  short  explanation 
of  Christianity,  to  be  said  a  few  times  over  by  rote,  nor  the  de- 
livering any  stated  discourse  thereon,  (though  these  may  be  of 
great  use  in  their  turns,)  but  the  free,  frequent,  and  familiar  ex- 
ercising of  young  persons  in  it,  till  they  thoroughly  understand 
and  can  express  the  meaning  of  each  word  and  phrase,  accord- 
ing to  their  respective  capacities,  experience,  and  degree  of  im- 
provement ;  thus  leading  them  on  gradually  from    sounds   to 

*  Such  reference  will  occasionally  be  necessary  to  all  readers,  since  the 
author  sometimes  refers  to  passages  of  Scripture  which  he  does  not 
quote.  Sometimes,  where  the  passage  is  long,  the  parts  to  which  reference 
is  made  are  quoted,  those  intermediate  being  indicated  by  a  dash  (—X 
Generally,  however,  the  quotation  is  fully  made. 


Vlll  PREFACE, 

sense  ;  forming  their  thoughts  and  fixing  their  attention  to  the 
reason  and  relation  of  things  ;  aiding  and  inuring  them  to  reflect 
a  Uttle  on  such  points  as  are  within  their  reach,  and  enabling 
them  at  length  to  give  a  clear  account  of  all  parts  of  the  Chrit?- 
tian  dispensation,  and  become  fully  acquainted  with  their  duty 
both  to  God  and  man.  This  is  the  office  of  catechising : 
which,  though  it  may  appear  a  low,  contemptible  one,  yet  is  as- 
suredly an  arduous  task ;  and  which  perhaps  requires  the  greatest 
pains  and  skill  of  any  part  in  the  whole  ministerial  function." 

The  great  contrast  between  the  practice  of  ancient  and  modern 
times  with  respect  to  catechising,  is  attributed  by  Bishop  Law, 
in  a  great  measure,  to  the  neglect  of  what  he  considers  the  pro- 
per mode  of  performing  this  duty.  After  referring  to  the  Ca- 
techetical schools  established  in  the  times  of  primitive  Chris- 
tianity, and  the  exercises  of  several  eminent  masters  in  them, 
still  extant,  he  adds, — 

"  At  present  this  is  a  work  which  many,  either  discouraged 
by  disuse  and  the  despicable  notions  which  are  apt  to  be  enter- 
tained of  it,  or  deterred  by  its  difficulty,  are  extremely  shy  of 
undertaking.  Some  have  not  the  desire,  some  not  the  resolu- 
tion, to  set  about  it :  and  most  content  themselves  with  causmg 
the  Church  Catechism,  or  a  comment  upon  it,  to  be  repeated  in 
the  time  of  Lent  ;  and,  if  they  continue  to  hear  the  children  say 
it  over  till  they  repeat  each  word  in  order,  think  that  they  have 
amply  done  their  parts  in  this  respect.  But,  formerly,  the 
Church  of  God,  both  among  Jews  and  Christians,  understood 
his  precepts,  and  their  duty,  on  the  point  before  us  in  a  different 
manner :  and  whether  our  own  Church  by  requiring*  '  every 
parson,  vicar,  or  curate,  to  teach,  instruct,  and  examine  the 
youth  and  ignorant  persons  of  his  parish,  in  some  part  of  the 
Catechism,  for  half  an  hour  or  more,  every  Sunday  and  holyday  ; 
and  all  fathers,  masters,  &c.  to  cause  their  children,  servants, 
and  apprentices  to  come  at  the  time  appointed,  obediently  to  heal 
and  be  ordered  by  the  minister,'  and  this  with  so  high  a  penalty, 

*  The  rubric,  as  in  the  American  Prayer-book,  also  requires  that  the 
catechising  should  be  "openly  in  the  Church," 


on  each  for  their  neglect,  as  excommunication  once  was  deemed ; 
whether,  I  say,  she  means  only  their  being  made  to  repeat  some 
portion  of  this  Catechism  by  rote,  deserves  consideration.  Sure 
I  am,  catechising  in  its  original,  true  sense,  implies  something 
more  than  the  bare  running  over  an  old  form,  though  that  con- 
sists of  proper  questions  and  answers,  and  contains  whatsoever 
is  needful  either  to  belief  or  practice ;  and  though  our  own  be 
generally  plain,  clear,  comprehensive,  and  in  many  respects  as 
good  as  most ;  yet  is  there  still  room  for  several  intermediate 
questions  and  elucidations,  before  every  point  of  doctrine  be 
rightly  understood,  and  well  digested." 

There  is  another  aspect  in  which  the  continued  and  prolong- 
ed study  of  the  Church  Catechism,  upon  some  such  plan  as  has 
been  recommended,  appears  of  great  importance.  Bishop  Hall, 
in  assigning  to  preaching  and  catechetical  instruction,  (or 
"preaching"  that  is  "catechistical,")  their  respective  merits, 
says  of  the  latter: — "This  lays  the  grounds,  the  other  raiseth 
the  walls  and  the  roof.  This  informs  the  judgment,  that  stirs 
up  the  affections.  What  good  use  is  there  of  those  affections 
that  run  before  the  judgment  1  or  of  those  walls  that  want  a 
foundation  1"  Now  if  the  instructions  of  the  Catechism  be  the 
foundation  of  our  Christian  knowledge,  (and  they  may  with 
great  propriety  be  so  called,  both  from  the  period  of  life  at  which 
they  are  generally  acquired,  and  from  the  importance  of  the 
truths  which  they  inculcate,)  is  it  proper  to  forsake  that  founda- 
tion when  the  time  comes  to  rear  our  superstructure  ?  Is  it  not 
important  to  cherish  and  train  up  to  full  maturity  the  fruits  c- 
that  good  seed  often  sown  in  the  heart  b)'  the  Holy  Spirit  dur- 
ing the  instructions  of  childhood  and  youth  ?  Certainly,  if  early 
impressions  be  often  the  best  and  most  lasting,  if  early  instruc- 
tion be  the  most  influential  and  important,  as  it  is  generally  and 
justly  admitted  to  be,  upon  these  impressions  and  that  instruc- 
tion the  lessons  of  advancing  years  should  be  grafted.  There 
should  be  one  uniform,  progressive,  and  uninterrupted  system  of 
advancement  in  the  knowledge  of  Christ,  from  childhood  to  olj^ 


age,  "  till  we  all  come  in  the  unity  of  the  faith,  and  of  the  know- 
ledge of  the  Son  of  God.  unto  a  perfect  man,  unto  the  measure 
of  the  stature  of  the  fulness  of  Christ." 

It  is  also  important  to  remember,  although  it  is  scarcely  ne- 
cessary to  advert  to  the  fact,  that  to  be  "  sufficiently  instructed^l 
in  the  Catechism  is  required  by  the  Church  as  a  pre-requisite 
for  confirmation.  This  appears  a  small  matter  to  many,  but 
when  we  remember  that  the  Catechism  contains  a  summary  of 
Christian  faith  and  practice,  and  that  any  instruction  in  it  which 
is  merely  received  into  the  memory,  which  does  not  influence  the 
heart  and  the  life,  is  ijisiifficient  for  any  good  purpose  whatever, 
surely  it  cannot  be  said  that  such  instruction  is  sufficient  for  the 
purposes  and  requirements  of  the  Church.*  To  obtain  svffi- 
cient  instruction  in  the  doctrines  and  duties  set  forth  in  the  Ca- 
techism, it  must  not  be  put  aside  with  the  things  of  childhood, 
but  retained  as  a  guide  in  youth  and  a  companion  in  mature 
age.  He  who  can  meditate  at  any  period  of  life  upon  this  un 
adorned  and  undisguised  exhibition  of  scriptural  truth,  without 
feeling  the  insufficiency  of  his  apprehensions  and  the  unworthi- 
ness  of  his  affections  towards  Divine  things,  must  be  either  far 
better,  or  much  worse,  than  most  of  those  "  who  profess  and  call 
themselves  Christians." 

Should  the  work  now  presented  to  the  American  public  tend 
to  promote  the  important  ends  for  which  the  Church  Catechism 
was  designed,  or  the  more  proper  and  profitable  use  of  the  means 
which  it  provides  for  their  attainment,  the  editor  will  be  amply 
rewarded  for  the  labour  which  he  has  devoted  to  its  revision. 
Philadelphia,  March  21,  1836. 

*  What  Bishop  Law  admirably  remarks  with  respect  to  Confirmation,  is 
equally  applicable  to  the  Catechism  as  a  fest  of  preparation  for  it : — 

"That  any  thing  of  a  religious  kind  should  become  matter  of  form,  is 
ever  of  bad  consequence.  When  any  appointment,  how  wise  and  excellent 
soever  at  first,  dwindles  into  an  empty  piece  of  pageantry,  it  turns  to  no 
small  detriment ;  it  introduces  an  habitual  neglect  of,  and  disregard  for, 
sacred  things,  infects  the  minds  of  men  with  indolence,  teaches  them  to 
look  on  all  other  things  in  the  same  light,  and  pass  them  over  in  the 
like  formal,  lifeless  way." 


THE   AUTHOR'S   PREFACE 


TO    THE    FIRST    EDITION. 


The  substance  of  the  following  little  volume  was  originally 
comjiiled  for  the  use  of  an  extensive  Sunday-school.*  Each 
section  formed  the  subject  of  a  monthly  examination  of  the 
scholars,  who  were  previously  furnished  by  their  teachers  with 
the  Scripture  proofs  it  contained,  and  expected  to  quote  them  in 
answer  to  questions  put  to  them  by  the  superintendent.  The 
plan  has  been  pursued  for  three  years,  and  has  been  found  to 
promote  their  progress  in  religious  knowledge  more  effectually 
than  any  method  v\hich  had  been  previously  adopted;  as  well 
as  to  have  the  happy  effect  of  increasing  their  attachment  to  the 
v-.,aool,  by  rendering  their  pursuits  not  only  profitable  but  pleas- 
ing. The  teachers  have  also  participated  in  its  advantages,  and 
found  the  part  which  devolved  upon  them  to  conduce  much  to 
their  mental  improvement. 

With  such  encouragement  from  experience,  the  work  is  now 
submitted  to  the  public,  in  the  hope  that  similar  benefits  may 
result  to  other  schools  from  adopting  the  same  mode  of  instruc- 
tion. It  is  equally  calculated  for  general  use,  and  will  answer 
the  purpose  of  a  Manual  of  Divinity  for  young  persons. 

It  will  be  by  no  means  necessary  that  the  whole  of  the  Scrip- 
ture references  in  each  examination  should  be  committed  to 
memory.  But  as  the  passage  which  appears  most  striking  to 
one  person  may  not  seem  equally  so  to  another,  a  sufficient 
variety  of  texts  has  been  inserted,  to  give  every  teacher  an 
opportunity  of  making  choice  of  such  as  he  considers  moet^ 
appropriate. 

♦  At  Leeds. 

xi 


xii  author's  preface. 

The  references  to  the  Prayer-book  will,  it  is  hoped,  be  par 
ticularly  acceptable,  being  well  calculated  to  familiarize  the 
minds  of  youth  with  the  doctrines  and  spirit  of  the  church  in 
which  they  are  educated,  and  to  point  out  their  accordance  with 
Scripture :  as  well  as  to  furnish  them  with  proper  expressions 
for  their  private  devotions. 

In  one  respect  the  present  work  will  be  observed  to  differ 
materially  from  most  other  publications  of  the  kind.  Though 
*he  questions  are  such  as  may  properly  be  proposed  to  children, 
the  answers  are  not  always  those  which  they  might  be  expected 
to  return.  This  is  occasioned  by  its  being  designed  not  merely 
to  exercise  the  memories  of  young  persons,  but  to  supply  their 
instructers  with  the  means  of  examining  them  as  to  the  extent 
of  their  knowledge.  It  is  recommended  to  those  teachers  who 
put  the  book  into  the  hands  of  their  scholars,  to  mark  the  por- 
tions to  be  committed  to  memory,  which  will  of  course  vary 
with  the  age  and  proficiency  of  the  pupil.* 

The  work  has  little  claim  to  originality ;  but  it  possesses  per- 
haps a  better  recommendation,  in  containing  the  substance  of  a 
number  of  valuable  works  on  the  various  subjects  it  embraces; 
besides  nearly  4000  Scripture  references,  to  illustrate  and  enforce 
the  doctrines  it  teaches,  and  the  duties  on  which  it  insists. 
Leeds,  Zlst  July,  1819. 

*The  following  is  from  the  preface  to  the  second  edition.  The  sub* 
stance  of  the  remaining  part,  relating  to  alterations,  additions,  &c.;  has 
been  noticed  in  the  preceding  preface. 

"  It  may  not  be  deemed  here  impertinent  to  remark,  that  as  an  interest- 
mg  and  familiar  mode  of  instruction  on  the  Sunday  evening,  this  has  been 
found  peculiarly  adapted  to  keep  awake  the  attention  of  that  part  of  a 
fumily,  who,  from  their  active  employments  through  the  week,  are  fre- 
c^iently  too  apt  to  become  drowsy,  during  the  reading  of  a  sermon  or  an 
essay.  Besides  which,  the  opportuhity  afforded  for  enlargement  on  any 
particular  text  or  circumstance  of  sacred  history,  will  be  many  timea 
found  to  admit  the  placing  of  Scripture  truth  and  doctrine  in  its  most 
forcible  points  of  view." 


SCRIPTURAL     EXAMINATIONS 


CHURCH   CATECHISM. 


CHAPTER  1. 

ON  OUR  STATE  BY  NATURE. 


What  Is  a  Catechism  ?  ' 

A  Form  of  Instruction,  by  way  of  question  and  answer- 
Catechisms  were  drawn  up  by  the  early  Christians  for  the 
purpose  of  teaching  youno"  persons  and  others,  the  first 
principles  of  Christianity.  The  Church  Catechism  was 
compiled  by  the  venerable  Reformers  of  the  Church  of 
Enofland,  with  the  same  design,  and  ought  " /o  be  learned 
by  every  person  before  he  be  brought  to  be  confirmed  by  the 
Bishop:' 

"  Ifliat  is  your  Name?'''*     N.  or  M. 
JVhy  are  you  asked  this  name  P 

To  remind  me  of  the  engagements  which  were  entered 
into  on  my  behalf,  when   this  name  was  given  me;  and 
which,  from  being  given  in  Baptism,  is  called  my  Chris- 
tian  name. 
♦'  Who  gave  you  this  Name .?" 

"  My  Sponsors  in  Baptism,  wherein  I  was  made  a 
member  of  Christ,  the  child  of  God,  and  an  inlieritor  of 
the  kingdom  of  Heaven." 

What  occasion  was  there  for  your  being  made  a  member  of 
Christ  ? 

Because,  I  was  "  by  nature  born  in  sin  ;"  so  that  I  am 
naturally  under  the  power  of  a  corrupt  nature,  as  a  child  of 
fallen  Adam. 

'2  1 


2  ON   OUR  STATE   BY    NATURE. 

What  was  the  state  of  Adam  before  the  full  ? 

He  was  created  in  the  image  of  God. 
God  created  man  in  his  own  iniaije.     Gen.  i.  27. 
In  the  hkeness  of  God  made  he  him.     Gen.  v.  1. 
For  in  the  image  of  God  made  he  man.     Gen.  ix.  6. 
Forasmuch  as  he  is  the  image  and  jrlory  of  God.     1  Cor.  xi.  7. 
Men,  which  are  made  after  the  simihtude  of  God.    James  iii.  9, 

Wherein  did  this  likeness  consist  ? 

1.  In  his  having  a  livinor  soul.     Gen.  ii.  7. 

This  is  the  reason  of  the  law  against  murder,  in  Gen. 
ix.  6. 

2.  In  his  being  holy. 

God  hath  made  man  upright.     Eocles.  vii.  29. 

3.  In  his  being  hapj)y,  which  is  the  consequence  of  holi- 
ness. 

His  will,  understanding,  and  affections  were  pure ;  and 
his  faculties  were  exercised  on  proper  objects. 

4.  In  his  power  over  the  rest  of  the  creation. 

Subdue  it  (the  earth)  and  have  dominion  over  it.  Gen  i.  28,  29. 
God  brought  them,  to  see  what  he  would  call  them.  Gen.  ii.  19. 
Thou  madest  him  to  have  dominion  over  the  works  of  thy  hands, 
and  hast  put  all  things  undor  his  feet.     Ps.  viii.  6 — S. 

J'Vhat  change  passed  on  Mam  by  the  fall  ? 

He  lost  his  likeness  to  God,  his  holiness,  his  happiness, 
and,  in  a  great  measure,  his  dominion  over  the  creatures. 

How  did  our  first  parents  bring  this  misery  on  themselves  ? 
By  disobeying  the  command  of  God. 
But  of  the  tree  of  knowledge,  &c.  thou  shalt  not  eat.  Gen.  ii.  17 
When  the  woman  saw  tlie  tree,  that  it  was  pleasant  to  the  eyes^ 
and  to  be  desired  to  make  one  wise,  she  took,  and  did  eat, 
and  gave  to  her  husband,  and  he  did  eat.     Gen.  iii.  6. 

Adam's  will  was  left  free  to  choose  either  good  or  evil. 
What  did  this  sin  include  ? 

1.  Unbelief.  Gen.  iii.  1 — 6.     They  believed  the  devil. 

2.  Pride.  Not  content  to  be  taught  the  knowledge  of 
good  and  evil  by  their  Maker  ;  they  wished  to  be  as  gods, 
and  to  know  good  and  evil  for  themselves.     Gen.  iii.  5. 

3.  Ingratitude.  Gen.  ii.  16.  All  the  garden  was  al- 
lowed but  one  tree. 

4.  Cruelty  to  himself  and  his  posterity;  smce  the  hap- 
piness of  the  whole  human  race  depended  upon  him. 

What  were  the  consequences  to  Jidam  P 
Cursed  is  the  ground  for  thy  sake.   Gen.  Hi.  17,  IS. 


ON    OUR   STATE    BY    NATURE.  3 

In  the  sweat  of  thy  face  shalt  thou  eat  bread.     Gen.  iii.  19. 
Death — To  dust  thou  shalt  return.     Gen.  iii.  19. 
The  Lord  God  sent  him  forth  from  the  garden  of  Eden.     Gen. 
iii.  23. 
Are  we  involved  in  the  fall? 

Yes.  Adam  was  the  covenant  head  of  the  human  race. 
Had  he  retained  his  original  state,  we  should  have  been 
partakers  of  his  holiness  and  happiness;  and  as  he  cor- 
Tupted  our  nature,  we  are  born  in  sin,  and  exposed  to  the 
misery  which  sin  has  occasioned. 

Every  plant  and  animal  possesses  the  properties  of  that 
from  which  it  is  derived.  Sift  wheat  ever  so  clean,  still 
there  will  be  chaff'  in  the  new  grain. 

God  called  their  name  Adam.     Gen.  v.  2. 

Adam  begat  a  son  in  his  own  likeness.     Gen.  v.  3. 

Who  can  brins:  a  clean  thins  out  of  an  uncli  an  1     Job  xiv.  4. 

What  is  man.  that  he  should  be  clean  ]  kc.     Job  xv.  14. 

How  can  ho  be  clean  that  is  born  of  a  woman?    Job  xxv.  4. 

That  which  is  born  of  the  flesh  is  flesh.     John  iii.  6. 

By  one  man  sin  entered  into  the  world.     Rom.  v.  12. 

Death  reigned  from  Adam  to  Moses.     Rom.  v.  14. 

By  the  offence  of  one,  judgment  came  upon  all.     Rom.  v.  18. 

By  one  man's  disobedience  many  were  made  sinners.     Rom. 

V.  19. 
By  one  man  came  death.    1  Cor.  xv.  21. 
In  Adam  all  die.    1  Cor.  xv.  22. 

The  Scriptures  always  describe. man  as  a  sinner;  and 
all  the  types  and  ceremonies  under  the  law  of  Moses  refer 
to  him  as  such. 
God  saw  that  the  wickedness  of  man  was  great.     Gen.  vi.  5. 
The  earth  was  corrupt,  and  filled  with  violence.     Gen.  vi.  11. 
^\\  flesh  had  corrupted  his  way.     Gen.  vi.  12. 
The  Lord  looked  down   from  heaven,  to  see  if  there  was  any 

that  did  seek  God — There  is  none  that  doeth  good.     Ps.  xiv. 

2,  3;  liii.  2,  3. 
Behold  I  was  shapen  in  inquity.     Ps.  W.  5. 
The  wicked  are  estranged  from  the  womb ;  they  go  astray  as 

soon  as  they  be  born ;  speaking  lies.     Ps.  Iviii.  3. 
All  we  like  sheep  have  gone  astray.     Isa.  hii.  6. 
The  heart  is  deceitful  above  all  things,  &c.     Jer.  xvii.  9 
Except  a  man  be  born  again,  he  cannot  see  the  kingdom  of 

God.     John  iii.  3. 
There  is  none  righteous,  no  not  one.     Rom.  iii.  10. 18. 
All  have  sinned,  and  come  short  of  the  glory  of  God.     Rom. 

iii.  23.  ^ 

In  me,  that  is  in  my  flesh,  dwelleth  no  good  thing.    Rom.  vii.  18. 
The  carnal  mind  is  enmity  aeainst  God.     Rom.  viii.  7. 
The  Scripture  hath  concluded  all  under  sin.     Gal.  iii.  22. 
Who  were  dead  in  trespasses  and  sins.     Eph.  ii.  1. 
Having  the  understanding  darkened.     Eph.  iv.  18. 


4  ON   OUR   STATE    BY    NATURE. 

You,  beiR2:  dead  in  your  sins,  hath  he  quickened.     Col.  ii.  13. 

To  them  that  are  defiled  and  unbelieving — even  their  mind  and 
conscience  is  defiled.  Titus  i.  15. 
The  infection  of  sin  is  not  only  universal  but  deep. 
The  hearts  of  all  men  are  fashioned  alike,  and  contain 
within  them  the  seeds  of  the  most  revolting  wickedness. 
However  much  we  may  be  shocked  with  the  crimes 
which  we  see  others  commit,  we  should  assuredly  be 
guilty  of  equal  enormities,  if  we  were  not  prevented  by  the 
restraint  which  God  puts  on  us.  When  Hazael,  the 
prime  minister  of  Benhadad,  king  of  Syria,  was  told  by 
the  prophet  Elisha  of  the  dreadful  cruelties  which*  he  was 
on  the  point  of  perpetratinig,  he  exclaimed  with  horror, 
"But  what,  is  thy  servant  a  dog  that  he  should  do  this 
great  thing]"  2  Kings  viii.  13.  He  nevertheless  did  all 
the  evil  which  was  thus  foretold.  We  are  not  our  own 
keepers.  We  should  beware  of  resolving  in  our  own 
strength,  "  I  will  not  do  this  or  that;"  lest  God  punish 
our  pride  by  suffering  us  to  fall  into  the  sins  we  dread. 
Our  prayer  on  such  occasions  should  be,  "  Lord  !  deliver 
us  from  evil." 
What  are  the  consequences  of  being  born  in  sin  ? 

We  are  the  children  of  wrath,  and  are  therefore  by  na- 
ture exposed  to  misery  here  and  hereafter. 

In  this  itfe^  we  have  to  endure  sorrovi"^,  sickness,  and 
labour,  and  have  the  wrath  of  God  abiding  on  us.  .Tohn 
iii.  36. 

In  sorrow  shalt  thou  eat  of  it.     Gen.  iii.  17. 

In  the  sweat  of  thy  face  shalt  thou  eat  bread.     Gen.  iii.  19. 

I  will  appoint  over  you  consumption,  kc.     Lev.  xxvi.  16. 

Then  the  Lord  will  make  thy  plagues  wonderful,  great  plagues, 
and  sore  sickness : — also  every  sickness,  arid  every  plag.ue. 
Deut,  xxviii.  59.  61. 

Hereafter,  we  are  in  danger  of  eternal  torments. 

The  wicked  shall  be  turned  into  hell.     Ps.  ix.  17. 

The  soul  that  sinneth  it  shall  die.     Ezek.  xviii.  4.  20. 

There  shall  be  weeping  and  gnashing  of  teeth.  Matt.  viii.  12; 
xxii.  13  ;  xxiv.  51  ;  xxv.  30.    Luke  xiii.  28. 

Their  worm  dieth  not,  and  their  fire  is  not  quenched.  Mark  ix. 
44.  48.     Isa.  Ixvi,  24. 

He  that  believeth  not,  the  wrath  of  God  abideth  on  him.  John 
iii.  18.  36. 

The  wrath  of  God  is  revealed — against  all  ungodliness  and  un- 
righteousness of  men.     Rom.  i.  18. 

Treasurest  up  unto  thyself  wrath,  against  the  day  of  wrath,  &c. 
Rom.  ii.  5. 


ON    OUR    STATE    BY    NATURE.  5 

Who  will  render  to  every  man  according  to  his  deeds.     Rom 

ii.  6. 
Tribulation  and  anguish  upon  every  soul  that  doeth  evil.  Roni^ 

ii.  9. 
The  law  worketh  \^Tath.    Rom,  iv.  15. 
The  wages  of  sin  is  death.    Rom.  vi.  23. 
Endured,  with  much  long-suffering,  the  vessels  of  wrath,  fitted 

for  destruction.    Rom.  ix.  22. 
As  many  as  are  under  the  law  are    under  the  curse.      Gal. 

iii.  10. 
Were  by  nature  the  children  of  wrath.    Eph.  ii.  3. 
Because  of  these  (sins)  cometh  the  wrath  of  God  upon  the  chil- 
dren of  disobedience.     Eph.  v.  6.  Col.  iii.  6. 
Sin.  when  it  is  finished,  bringeth  forth  death.     James  i.  15. 
And  said  to  the  mountains  and  rocks,  Fall  on  us,  &c.     Rev. 

vi.  16. 
Whosoever  was  not  found  in  the  book  of  life,  was  cast,  &c. 

Rev.  XX.  15. 
[Sinners]  and  all  liars,  shall  have  their  part  in  the  lake  which 

burnetn  v^ith  lire  and  brimstone.     Rev.  xxi.  8. 

The  punishment  of  the  wicked  in  hell  will  never  be  at 
an  end.  When  they  have  endured  it  for  a  thousand  ages, 
it  will  still  be  the  wrath  to  come.  Matt.  iii.  7.  Luke  iii. 
7.  1  Thess.  i.  10. 

You  are  now  taught  your  wretched  state  by  nature. 
You  are  all  rebels;  rebels  on  whom  sentence  is  already 
passed.  It  is  therefore  very  foolish  to  speak  of  degrees 
of  guilt.  May  God  bring  the  conviction  home  to  your 
hearts.  Your  condition  however  is  not  hopeless.  Mercy 
is  offered.  Christ  is  sent  to  avert  the  sentence  by  his  in- 
tercession ;  to  open  yonr  eyes  to  your  situation ;  to  bring 
you  to  repentance,  and  to  reconcile  you  to  your  offended 
God  :  to  set  you  as  pardoned  prisoners  at  liberty,  and  re- 
store you  to  the  favour  you  have  forfeited.  Pray  earnestly 
that  you,  through  faith  in  him,  may  be  made  the  children 
of  grace,  and  thus  escape  the  wrath  which  hangs  over  the 
children  of  disobedience. 

It  is  difficult  to  explain  how  sin  entered  into  the  creation, 
or  why  God  permitted  it  to  deface  and  destroy  the  works 
of  his  hand,  which  he  bad  pronounced  very  good.     This, 
however,  is  not  necessary  for  us  to  know.     The  exist- 
ence of  sin  is  beyond  a  doubt,  and  no  considerate  person 
can  avoid  feeling  that  it  dwells  within  him. 
Collect,  ^s■t  Sund'.-ii  rifer  TrinUy. — Because  through  the  weak- 
ness of  our  mortal  nature  we  can  do  no  good  thing  without 
thee,  grant  us  the  help  of  thy  grace,  that  in  keeping  thy 
commandments  we  may  please  thee  both  in  will  and  deed. 
2* 


«  ON   BAPTISM. 

CHAPTER  II. 

ON    BAPTISM. 

'*  TVho  g;cwe  you  this  Name .?" 

"  My  Sponsors  in  Baptism,  wherein  I  was  made  a  mem- 
ber of  Christ,  the  child  of  God,  and  an  inheritor  of  the 
kingdom  of  Heaven." 
WItat  is  Baptism  ? 

It  is  an  act  of  dedication  to  God,  being  a  covenant  ad- 
mission into  the  Church  of  Christ,  in  which,  on  God's 
part,  all  the  privileges  of  the  Gospel  are  made  over  to  the 
baptized  ;  and  the  person  baptized  takes  on  him,  by  a  so- 
lemn profession  and  vow,  to  observe  and  adhere  to  the 
whole  Christian  religion.  It  is,  therefore,  "a  means 
whereby  we  receive  the  grace  of  Christ,  and  a  pledge  to  assure 
us  thereof .'''' 
What  is  implied  in  Baptism  ? 

An  acknowledgment  of  our  defilement  by  sin,  and  of  the 
necessity  of  our  being  washed  from  its  pollution.  As  chil- 
dren are  defiled  by  original  sin,  being  born  in  the  flesh, 
they  are  admitted  into  the  outward  Church  by  the  ordi- 
nance of  baptism,  wherein  they  are  washed  by  water,  as 
a  type  of  that  inward  washing  by  the  Holy  Ghost,  with- 
out which  they  cannot  be  members  of  the  true  Church. 

Need  we  be  baptized  more  than  once  ? 

No.  Baptism  is  the  ceremony  whereby  we  obtain 
admission  into  the  Church  of  Christ,  and  need  not  be 
repeated. 

One  Lord,  one  faith,  one  baptism.     Eph.  iv.  5. 

TVas  there  any  ceremony  answerable  to  it  among  the  Jews  ? 

Yes;  the  rite  of  circumcision,  when  their  children  were 
thus  admitted  into  covenant  with  God,  and  names  were 
given  to  them. 
Abram's  name  was  changed  to  Abraham.    Gen.  xvii.  5. 
Isaac's  name  was  given.     Gen.  xxi.  3,  4. 
John  the  Baptist's  name  was  given.     Luke  i.  59.  63. 
Our  Saviour's  name  was  called  Jesus.     Luke  ii.  2L 
Baptisnni  is  acknowledged  by  St.  Paul  to  have  succeeded 


ON   BAPTISM.  7 

rn  the  pl^ce  of  circumcision,  and  is  now  what  that  insti- 
tution formerly  was. 
In  whom  also  ye  are  circumcised  with  the  circumcision  made 
without  hands,  in  putting"  off  the  body  of  the  sins  of  tlie  flesh, 
by  the  circumcision  of  Christ :  Buried  with  him  in  Iwiptism, 
wherein  also  ye  are  risen  with  him,  through  the  faith  of  the 
operation  of  God.   Col.  ii.  11, 12- 

In  what  light  are  Circumcision  and  Baptism  to  be  consi- 
dered ? 

1.  As  s«als  of  spiritual  blessings  and  outward  privi- 
leges. 

Seals  are  intended  for  the  confirmation  or  attestation  of 
the  agreement  entered  into  by  the  parties  who  use  them. 
In  this  case  Baptism  vouches  the  truth  of  God  for  the  per- 
formance of  the  promises  made  in  his  word. 
He  received  the  sign  of  circumcision,  a  seal  of  the  righteous- 
ness of  faith.     Rom.  iv.  11. 

2.  As  a  sign  of  regeneration. 

So  many  of  us  as  were  baptized  into  Jesus  Christ,  were  bap- 
tized into  his  death.  Rom.  vi.  3. 
As  Christ  died  for  our  sins,  so  we  should  die  unto  sin. 

As  many  of  you  as  have  beea  baptized  into  Christ,  have  put  on 
Christ.  GaJ.iii.  27. 

Is  it  right  fo  baptize  children  ? 

Yes,  certainly  ;  infants  were  admitted  members  of  the 
Church,  under  the  law,  by  circumcision,  which  was  the 
only  rit«  of  admission,  either  for  children  or  adults.  Bap- 
tism is  the  only  ordinance  in  the  Christian  Church, 
whereof  children  can  partake;  they  must  therefore  be  ad- 
mitted to  it,  otherwise  the  dispensation  of  the  gospel  must 
be  more  limited  than  that  of  the  law.  Children  are  cer- 
tainly as  capable  of  receiving  the  blessings,  and  fulfilling 
the  duties  required  of  them  now,  as  under  the  Jewish 
economy. 

The  covenant  made  with  Abraham  was, 
I  will  be  a  God  to  thee  and  to  thy  seed.    Gen.  xvii.  7. 

The  promise  of  the  Gospel  is. 
To  you  and  to  your  children.     Acts  ii.  39. 

Jesus  says,  speaking  of  children  whom  he  invited  to 
come  to  him. 
Of  such  is  the  kingdom  of  God,  i.  e.  the  gospel  church.     Matt 
xviii.  4  ;  xix.  14.     Mark  x.  14. 

The  Apostles  baptized  whole  households,  which  we 
must  suppose  included  children. 


8  OK   BAPTISM. 

And  when  she  was  baptized,  and  her  housdiold,  he.    Acts 

xvi.  15. 
And  was  baptized,  he  and  all  his,  straightway.    Acts  xvi.  33. 
The  child  of  a  believing  parent  is  said  by  St.  Paul  to 
be  holy,  which  could  only  be,  by  its  being  dedicated  to  God 
in  baptism. 
But  now  are  they  holy.     1  Cor.  vii.  14. 
Infant  baptism  prevailed  universally  in  the  early  ages  of 
the  Church,  a  circumstance  which  cannot  be  accounted  for 
but  by  admitting  its  existence  in  the  times  of  the  Apostles 
with  the  Divine  sanction. 

Who  ordained  Baptism  ? 

Christ  himself. 
Go  ye  therefore  and  teach  all  nations,  baptizing  them.     Matt 

xxviii.  18,  19. 
He  that  believeth,  and  is  baptized,  shall  be  saved.     Mark  xvi. 
15,  16. 

Did  our  Lord  himself  baptize  ? 

No. 
Jesus  himself  baptized  not,  but  his  disciples.      John  ib.  22.  26 ; 
iv.  1,  2. 

What  is  Baptism  called  in  the  Catechism  ? 

A  sacrament,  which  formerly  meant  a  military  oath  to 
be  faithful,  but  which  we  understand  to  be  *■''  An  outward 
and  visible  sign  of  an  inioard  and  spiritual  gi-ace.''^  (^See 
the  concluding  Chapter.)* 

Words,  precepts,  and  promises  are  liable  to  be  forgotten  ; 
therefore,  in  condescension  to  our  weakness,  God  has 
vouchsafed  to  represent  the  most  considerable  points  of  re- 
ligion in  visible  ceremonies,  that  we  may  the  more  easily 
understand  the  things  represented,  and  keep  in  our  minds 
a  remembrance  of  the  things  signified.  Thus  sacrifices 
were  appointed  to  Adam,  circumcision  to  Abraham,  and 
various  significant  ceremonies  to  the  Jews. 

*'  What  is  the  outward  visible  sign  or  form  in  Baptism  ? 

*'  Water  ;  wherein  the  person  is  baptized  ''  In  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost. ^^ 
Why  are  we  baptized  in  the  name  of  the  Father,  Son,  ana 
Holy  Ghost  P 

To  show  that  we  believe  in,  and  rest  for  salvation  on 

*  In  order  to  comprise  all  tliaf  is  said  on  Baptism  in  a  single  view,  the 
concluding  part  of  the  Catechism  is  here  ref»^rred  to. 


ON    BAPTISIW.  9 

tftie  work  of  the  Holy  Trinity,  dedicating  ourselves  to  the 
service  of  the  Father  as  our  Creator,  the  Son  as  our  Re- 
deemer, and  the  Holy  Ghost  as  our  Sanctifier. 
What  does  wafer  represent  to  us  ? 

The  cleansinor  of  the  soul  from  sin  by  the,  blood  of 
Christ,  and  its  renewal  by  the  influence  of  the  Holy  Ghost. 
Water  is  used  to  purify  us,  and  it  is  therefore  a  very  pro- 
per emblem  of  these  purifying  and  refreshing  influences  of 
the  Gospel. 

Then  will  I  sprinkle  clean  water,  and  ye  shall  be  clean.    Ezek. 
xxxvi.  25.  37. 

But  ye  are  washed,  but  ye  are  sanctifiecL   1  Cox.  vi.  1 L 

*'  What  is  the  inward  and  spiritual  grace  ?'"' 

"  A  death  unto  sin,  and  a  new  birth  unto  righteousness." 
We  were' dead  in  trespasses  and  sins  in  our  natural 
state;  in  our  regenerate  state  we  should  be  alii'€  unto 
righteousness.  We  should  retain  no  love  for  sin,  and 
whenever  we  feel  it  rising  within  us,  we  should  strive 
against  it,  and  pray  to  Gxjd  to  eoable  us  to  conquer  it. 
How  shall  we  that  are  dead  to  sin,  lii,^  any  longer  therein  1  Rom. 

vi.  2. 
For  he  that  is  dead  is  freed  from  sin.    Rom.  vL  7. 
Likewise  reckon  ye  yourselves  to  be  dead  vinto  sin.  Rom.vi.  11. 
By  whom  the  world  is  crucified  unto  me.  Gal.  vi.  14. 

What  do  you  mean  hy  a  new  birth  unto  righteousness  ? 

Receiving  a  new  and  divine  nature  totally  opposed  to 
the  corrupt  nature  we  derived  from  Adam.  The  hearts 
and  affections  of  those  who  are  thus  born  again  are  set 
upon  God,  and  their  constant  desire  is  to  please  and  obey 
him. 
Which  were  born  not  of  the  will  of  man,  but  of  God.  John  i.  1 3. 
Except  &  man  be  born  again,  he  cannot  see  the  kingdom  of 

God.     John  iii.  3. 
You  hath  he  quickened  who  were  dead  in  trespasses.   Eph.  ii.  1. 
And  be  renewed  in  the  spirit  of  your  mind.   Eph.  iv.  23,  24. 
Being  born  again — by  the  word  of  God.    1  Pet.  i.  23. 
That  w€  being  dead  to  sin,  should  live   unto  righteousness. 

1  Pet.  ii.  24. 
Whosoever  is  born   of  God  doth   not  commit  sin.      1  John 

iii.  9. 
Whatsoever  is   bom  of  God  overcometh  the  workL      1  John 

V.  4. 
Renew  a  right  spirit  within  me.    Ps.  IL  10. 
Do  all  baptized  persons  partake  of  this  inward  gmce  ? 
No:  children  may  receive  the  Holy  Ghost,  in  answer 


10  ON    BAPTISM. 

to  the  prayers  offered  for  them  at  their  baptism  ;  but  the 
outward  sign  will  not  profit  those  who  live  and  die  with- 
out the  inward  grace. 
Circumcise,  therefore,  the  foreskin  of  your  heart.    Deut.  x.  16. 
He  that  belitvetk,  and  is  baptized,  shall  be  saved.  Mark  xvi.  16. 
Abraham  was  circumcised  after  he  became  a  believer; 
Ishmael  was  circumcised,  who  probably  never  believed; 
and  Isaac  was  thus  initiated  into  the  Church  when  he  was 
only  eight  days  old,  and  of  course  before  he  believed. 

The  belief  here  required  is  a  personal  application  to 
Jesus.  It  is  not  enough  to  confess  him  with  our  mouth, 
but  our  hearts  must  also  be  influenced,  (Rom.  x.  9,)  other- 
wise our  faith  will  be  of  as  little  avail  as  that  of  Simon 
Magus. 
Then  Simon  himself  believed  also,  and  was  baptized.     Acts 

viii.  13. 
Peter  said  to  him — Thou  hast  neither  part  nor  lot  in  this  matter : 

for  thy  heart  is  not  rij^ht  with  God.    Acts  viii.  21. 
Can  any  man  forbid  water,  that  these  should  not  be  baptized? 

(viz.  Cornelius,  and  his  family.)    Acts  x.  44.  47. 
Circumcision  is  that  of  the  heart.  Rom.  ii.  25.  29. 
In  Christ  Jesus  neither  circumcision  availeth  any  thing,  nor  un- 
circumcision,  but  a  new  creature.  Gal.  vi.  16. 

"  What  is  required  of  persons  io  be  baptized .?" 

"  Repentance,  whereby  they  forsake  sin :  and  Faith, 
whereby  they  steadfastly  believe  the  promises  of  God 
made  to  them  in  that  Sacrament." 

*'  Wh^  then  are  infants  baptized^  when  by  reason  of  their 
tender  age  they  cannot  pei form  them?"^^ 
^^  Because  they  promise  them  both,  viz.  repentance  and 
faith,  by  their  sureties,''^  (or  sponsors,)  who  are  called  upon 
to  see  that  the  children  be  brought  up  in  a  religious  man- 
ner.*^  As  persons  in  any  agreement  are  bound  by  the  en- 
gagements of  their  representatives,  and  receive  the  benefits 
of  the  contract ;  so  in  the  baptismal  covenant,  children 
promise  repentance  and  faith  by  their  sureties,  "  which- 
promise^  when  they  come  to  age,  themselves  are  bound  to  per- 
form ^ 
Article  25. — ^In  such  only  as  worthily  receive  the  same,  the  sa- 
craments have  a  wholesome  effect  or  operation. 
All  baptized  persons  do  not  partake  of  the  blessings 
attending  baptism,  because  they  do  not  all  repent  and  be- 
lieve.    For  man  having  broken  his  baptismal  promise  to 

*  See  note  at  the  end  of  the  chapter,  page  12. 


ON   BAPTISM.  II 

God,  God  is  freed  from  the  performance  of  the  promises 
he  made  at  baptism  to  man. 

TVhat  dues  the  Catechism  say  ive  are  made  in  baptism  ? 

Members  of  Christ,  children  of  God,  and  inheritors  of 
the  kingdom  of  heaven. 

What  is  it  to  be  a  member  of  Christ  ? 

It  is  to  be  united  to  him,  as  the  branch  is  to  the  vine, 
and  as  the  members  are  to  the  body,  Christ  being  the 
head.     It  is  to  be  a  member  of  his  cliurch,  vi^hich  is  his 
body. 
— The  church  which  is  his  body.    Eph.  i,  22,  23. 
Now  ye  are  the  body  of  Christ,  and  members  in  particular. 
ICor.  xii.  27. 
This  union  is  obtained  by  faith  'm  Christ,  and  in  bap- 
tism we  make  a  profession  of  it,  and  receive  the  outward 
sign  of  it. 
Yield  your  members  as  instruments  of  righteousness.     Rom, 

TVIiat  is  it  to  be  a  chiid  of  God  ? 

It  is  to  be  adopted  into  his  family,  treated  as  a  son,  and 
to  be  trained  up  for  his  kingdom. 
If  his  children  keep  not  my  law.    Ps.  Ixxxix.  30,  kc. 
As  many  as  received  him,  to  them  gave  he  power  to  become  the 

sons  of  God.     John  i.  12. 
As  many  as  are  led  by  the  Spirit  of  God,  they  are  the  sons 

of  God.    Rom.  viii.  14. 
I— will  be  a  father  unto  you,  and  ye  shall  be  my  sons  and 

daughters,  saith  the  Lord  Almighty.  2  Cor.  vi.  18. 
Be  ye  followers  of  God,  as  dear  children.  Eph.  v.  1. 
Behold  what  manner  of  love — to  be  called  sons  of  God.  1  John 

iii.  1. 
Every  one  that  loveth  is  born  of  God.   1  John  iv.  7. 

What  is  it  to  be  an  inheritor  of  the  kingdom  of  heaven  ? 

It  is  to  have  a  title  to  the  kingdom  of  heaven,  founded 
on  the  promises  of  God,  in  Christ  Jesus,  to  his  children ; 
and,  after  death,  to  obtain  possession  of  the  inheritance. 
Come,  ye  children  of  my  father,  inherit  the  kingdom  prepared 

for  you.  Sec,  Matt.  xxv.  34. 
I  go  to  prepare  a  place  for  you.     John  xiv.  2,  3. 
The  unrighteous  shall  not  inherit  the  kingdom  of  God.  1  Cor. 

vi.  9. 
If  children,  then  heirs — heirs  of  God.    Rom.  viii.  17. 
The  heir,  as  long  as  he  is  a  child,  diflfereth  nothing  from  a  ser- 
vant.    Gal.  iv.  1. 
Who  hath  begotten  us  again  to  an   inheritance,  &c.     1  Pet 
i.  3,  4, 


52  ON   REPENTANCE. 

Collect,  for  the  Ciraimcision  of  Christ. — Grant  us  the  true  ci? 
cumcision  of  the  Spirit,  that  our  hearts  and  all  our  members 
bein^  mortified  from  all  worldly  and  carnal  lusts,  we  may  in 
all  thirds  obey  thy  blessed  will. 

NOTE. 

THE    OBLIGATIONS    AND    DUTIES    OF    SPONSORS. 

It  is  an  error  to  suppose  tJiat,  the  promises  of  baptism  are  made  by  spon- 
sors in  Mieir  own  name  or  behalf.  "Tlie  whole  engagement,"  Bishop 
G-riswold  rewiarks,  "  is  marie  m  the  name  of  the  child,  a»d  nothing  more 
ur  less  is  retjuired  or  intended.  The  sponsor  expresses  audibly  that  en- 
l^agement  which  baptism  lays  upon  the  infant.  .  .  .  They  act  as  afrents  for 
another  iatl'^e  performarfce  of  a  '  chairtable  wo^k  ■/  and  what  they  engage 
i.s  not  for  themselves,  but  for  the  child  only  : . .  .they  projw/ae  to  perform  no^ 
thing  .  . .  not  even  that  they  will  teach  the  child  religion,,  or  bring  him  up  in 
the  faithand  fear  ofGod.  ifut  it  is  highly  necessary  that  this  shouldby  some 
one  or  more  be  done  ;  in  the  nature  of  the  thing  it  is  most  proper,  and  i6 
is  generally  expected,  that  they  who  present  the  child  to  baptism  shouli! 
see  to  the  performance  of  this  most  esseDtia-l  duty.  And  accordingly 
the  church  as  she  ought  enjoins  it  upon  thern,  '  it  is  your  parts  and  duties 
to  see  that  this  infant  be  taught,'  &c.  ..  .  This  is  no  part  of  their  verbal  en- 
gagement, but  in  the  reason  of  the  thing,  as  also  from  the  authority  of  th« 
ehurch  and  the  genera;i  understanding  of  Christians,  it  jusSly  rests  upon 
them,  and  would  so  rest,  though  no  responses  were  made." — Bishop  Gris- 
wold's  Pastoral  Address  to  the  Members  of  the  P.  E.  Church  in  the 
Eastern  Diocese." 

With  respecS  tO'  the  authority  of  sponsors  thus  to  set  in  behalf  of  in- 
f-ints,  and  the  obligation  of  their  acts  upon  those  whom  they  represent. 
Archbishop  Seeker  remarks, — 

"  Certainly,  we  are  not  bound  to  do  v/hate^'er  airy  other  person  shall 
fake  upon  to  promise  in  our  name.  But  if  the  thing  jTromi-sed  be  part  of 
nn  agreement  advantageous  to  us,  we  are  plainly  bound  in  point  of  interest, 
and  indeed  of  conscience  too-,  for  we  ought  to  consult  our  own  happiness. 
Even  by  the  laws  of  men,  persons  unable  to  express  their  consent  are 
yet  presumed  to  consent  to  what  is  for  th-eirown  good;  and  obligations 
are  understcH)d  to  lie  upon  them  from  such  presumed  consent  for  ever : 
especially  if  there  be  a  rep'resentalive  acting  for  them  who  is  empowered 
so  to  do.  And  parents  are  empowered  by  nature  to  act  for  their  children  : 
and  by  Scripture  to  do  it  in  this  very  case  ;  and  therefore  may  employ 
others  to  do  it  under  them." — Lectures  on  the  Catechisin,  p.  36,  of  the 
first  American  edition;  pubhshedat  Columhu's,  OTiio,  by  J.  N.  Whiting, 
to  which  all  the  refereiKjea  in  this  volume,  from  this  author,  are  made. 


CHAPTER  III, 

ON   REPENTANCE. 


You  say  that  Repentance  and  Faith  are  required  of  all  wh& 
are  baptized :    What  is  Repentance  ? 
A  genuine  sorrow  for  havinor  offended  God.     That  sor- 
row for  having  done  wrong,  which  is  occasioned  merely 


ON    REPENTANCE.  13 

by  the  fear  of  punishment,  is  not  true  repentance.  A  ma- 
lefactor, who  is  about  to  be  executed,  may  be  very  sorry 
that  he  has  forfeited  his  life  by  his  crimes;  and  a  bad  man, 
on  his  death-bed,  may  be  very  sorry  that  he  is  to  be  sent 
to  everlasting  torment :  and  yet,  if  an  opportunity  were 
afforded  them,  both  would  return  to  their  old  sins,  and 
their  sorrow  would  last  no  longer  than  their  danger.  Real 
penitenis  are  very  frequent  and  particular  in  making  con- 
fessions of  their  secret  sins  to  God,  and  do  not  content 
themselves  with  talking  much  of  their  ow^n  baseness  and 
unworthiness,  and  of  their  tjood  intentions,  but  really  for- 
sake sin,  and  "  bring  forth  fruits  meet  for  repentance." 

The  progress  of  true  repentance  is  admirably  illustrated- 
by  the  parable  of  the  Prodigal  Son.  It  begins  with  rejlec- 
Hon  :  this  leads  to  self-examination  :  this  ends  in  convic- 
tion, accompanied  with  faith:  these  are  followed  by  con- 
trition and  sorrow,  which  settle  into  hatred  and  loathing  of 
sin.  To  constitute  such  a  repentance,  there  must  be  a 
desire  of  mercy  and  deliverance;  an  actual  application  for 
it  in  retirement,  by  groanings  which  cannot  be  uttered ;  a 
ceasing  to  do  evil,  and  a  learning  to  do  well  ;  an  abound- 
ing in  the  work  of  the  Lord,  and  an  active  desire  to  ad- 
vance his  glory. 

The  word  of  God  informs  us  (2  Cor.  vii.  10)  that  godly 
sorrow  worketh  repentance  to  salvation,  not  to  be  repented 
of;  but  the  sorrow  of  the  world  worketh  death  ;  and  we 
have  examples  of  the  effects  produced  by  both  kinds,  that 
we  may  examine  ourselves,  and  know  to  which  class  our; 
sorrow,  when  we  have  done  wrong,  belongs. 

Examples  of  what  is  called  "  the  Sorrow  of  the  World,'''' 


Cain.     Gen.  iv.  13,  14. 

Esau.  Gen.xxviii.34.Heb.xii.l' 

Pharaoh.     Exod.  x.  16. 


Saul.     1  Sam.  xv.  30. 
Ahab.     1  Kings  xxi.  25.  29. 
Judas.     Matt,  xxvii.  3. 


Job.     Job  xlii.  6. 
Manasseh.     2  Chron.  xxxiii.  13. 
David.     Ps.  xxxii.  3 — 5  ;  li. 
Ephraira.     Jer.  xxxi.  IS.     ^ 
Woman  who  was  a  sinner.  Luke 
vii.  37.  46. 


Examples  of  true  Repentance. 

Prodigal  Son.    Luke  xv.  12.  IS.'. 

7-accheus.     Luke  xix.  8. 

Peter  went  out  and  wept  bitterly  .- 

Luke  xxii.  62. 
Thief  on  the  cross.    Luke  xxili* 

40 — 43. 


fVhat  is  the  state  of  mind  of  a  penitent  ? 
Turn  tliou  rae,  and  I  shall  be  turned.     Jer.  xxxi.  18. 
3 


14  ON    REPENTANCfi. 

That  thou  mayest  remember,  and  be  confounded.  Ezek.  xvi.  63. 
And  ye  shall  loathe  yourselves — for  all  your  evil.  Ezek.  xx.  43; 

xxxvi.  31. 
They  shall  look  on  me  whom  they  pierced,  and  mourn.    Zech. 

xiu  10-. 
fP'ky  is  repentance  necessary  for  all  men  7 

1.  Because  all  have  sinned. 

If  I  justify  myself,  mine  ov;n  mouth  shall  condemn  me.    Job 

ixv  20. 
There  is  not  a  just  man  upon  earth,  that  sinneth  not.     Eccl. 

vii.  20. 
We  are  all  as  an  unclean  thinjik     Isa.  Ixiv.  6. 
All  have  sinned,  and  dome  short  of  the  glory  of  God.     Rom. 

iii.  23. 
If  we  say  that  we  have  no  sin.  wp  deceive  ourselves.  1  John  i.  8. 

2.  Because  God  commands  it. 
Turn  ye  at  my  reproof.     Prov.  i.  23. 

Repent,  and   turn   yourselves   from    all   your  transgressions. 

Ezek.  xiv.  6;  xviii.  30. 
Repent  ye,  for  the  kin2;dom  of  heaven  is  at  hand.     Matt.  ili.  2  ; 

iv.  17. 
'Repent  ye,  and  believe  the  gospel,     Mark  i.  15. 
They  went  out,  and  preached  that  men  should  repent.     Mark 

vi.  12. 
That  repentance  and   remission  of  sins  should  be  preached. 

Luke  xxiv.  47. 
Repent  and  be  baptized,  every  one  of  you>     Acts  ii.  38. 
Repent,  therefore,  that  your  sins  may  be  blotted  out.  Acts  iii.  19. 
God  commandeth  all  men  everywhere  to  repent.    Acts  xvii.  30. 
Repent,  and  do  works  meet  for  repentance.     Acts  xxvi.  20. 
Remember  from  whence  thou  art  fallen,  and  repent.  Rev.  ii.  5, 
Repent,  or  else  I  will  come  unto  thee  q\nckly.     Rev.  ii.  16. 
Remember  how  thou  hast  received — and  repent.     Rev.  iii.  3. 

3.  Be<*.ause  ccnscience  tells  us  so,  and  all  men  promise 
themselves  to  repent  at  some  future  day. 

Felix  trembled,  and  answered,  Go  thy  way  for  this  time ;  when 
I  have  a  convenient  season,  I  will  call  for  thee.  Acts  xxiv.  25. 

4.  Because  the  mind  must  be  prepared  for  pardon  by 
/•epentance,  and  without  there  can  be  no  meetness  for 
heaven. 

Except  ye  repent,  ye  shall  all  likewise  perish.     Luke  xiii.  3.  5. 

Can  a  man^  of  himself  ^  truly  repeiU  ? 

No:  repentance  is  the  ^ift  of  God,  the  purchase  of 
Christ,  and  the  work  of  the  Spirit. 
Every  good  and  perfect  gift  is  from  above.     James  i.  17. 
I  came  not  to  call   the  rigiiteous  but  sinners  to  repentance. 

Matt.  ix.  13.   Mark  ii.  17.    Luke  v.  32. 
Him  hath  God  exalted — to  give  repentance.     Acts  v.  3L 
Then  hath  God  also  to  the  Gentiles  gran/ted  repentance  unto 
life.    Acts  xi.  18. 


ON    REPENTANCE.  15 

If  God  poradventure  will  give  thom  repentance.     2Tim.  ii.  25. 
Joy  shall  be  in  heaven  over  one  sinner  that  repenteth.     Luke 

XV.  7. 
The  j^oodness  of  God  leadeth  thee  to  repentance.     Rom.  ii.  4. 
Not  Willi iiK  that  any  should  perish,  but  that  all  should  come  to 

repentance.     2  Pet.  iii.  9. 

JV/iat  promises  are  made  to  penifent  sinners? 
If  thou  shalt  return  unto  the  Lord — then  he  will  have  compas- 
sion on  thse.     Deut.  xxx.  2,  3. 
If  my  people  sliall  humble  themselves — then  will  I  forgive  their 

sin.     2  Chion.  vii.  14. 
Whoso  confesseth   and   forsaketh   his   sins  shall  find  mercj% 

Prov.  xxviii.  13. 
Let  the  wicked  forsake  his  way — and  return  unto  the  Lord, 
and  he  will  have  mercy  on  him — and  abundantly  pardon 
him.     Isa.  Iv.  7. 
If  thou  wilt  return,  0  Israel,  then  thou  shalt  not  remove.     Jer. 

iv.  1. 
If  he  turn  from  his  sui — he  shall  not  die.    Ezek.  xxxiii.  14,  15. 
The  returning  prodigal  was  forgiven.     Luke  xv.  21,  22. 
If  we  confess  our  sins,  he  is  faithful  and  just  to  forgive  us  our 
sins.     1  John  i.  9. 
The  method  in  which  God  forgives  sinners  may  be  il- 
lustrated by  comparing  a  man,  in  his  unregenerate  state, 
to  a  criminal  under  sentence  of  death.     The  prince,  whose 
laws  he  has  broken,  and  whose  justice  he  has  offended,  is 
disposed  to  act  with  compassion  towards  him  ;    but  he 
chooses  that  the  prisoner  should  throw  himself  on  his 
mercy,  and  crave  life  at  his  hands,  before  he  will  consent 
to  remit  the  punishment  he  has  incurred. 

Again:  Sinners  are  placed  in  the  situation  of  a  company 
of  condemned  rebels  in  a  dungeon.  A  warrant  arrives; 
one  is  taken  away  and  led  out  to  execution,  and  his  com- 
panions behold  him  no  more.  They  do  not  see  what 
becomes  of  him,  and  will  not  believe  the  report  which  is 
brought  them  of  the  pains  he  suffered.  Another  and  an- 
other is  taken  away  in  the  same  manner ;  still  those  who 
remain  suppose  their  companions  are  only  released  from 
Misery,  and  carelessly  expect  their  own  turn.  All  this 
'.ime,  messengers  from  the  kincr  are  employed  in  persuad- 
ing them  to  submission,  exhorting  them  to  ask  forgiveness 
^ind  accept  mercy.  A  few  are  prevailed  on  to  comply 
with  these  terms,  and  are  dismissed :  but  the  rest,  seeing 
.tio  difference  between  those  removed  by  warrant  and  those 
•^et  at  liberty  by  pardon,  persist  in  their  obstinacy,  and 
treat  the  persuasions  of  their  friendly  advisers  with  neg- 
lect and  eoatempt. 


16  ON    FAITH. 

What  is  the  chief  means  hy  ivhich  repentance  is  produced  7 

A  view  of  a  crucified  Saviour.  The  penitent,  looking 
at  the  cross  of  Christ,  sees  himself  a  sinner,  and  mourns 
over  those  sins  which  crucified  the  Lord  of  life. 

Unless  we  feel  something  of  this,  we  are  not  real  Chris- 
tians. The  only  entrance  to  the  way  which  leads  to  eter- 
nal life,  is  by  this  godly  sorrow  and  heartfelt  repentance. 
The  passage  is  very  difficult,  and  we  must  strive  to  enter 
in  at  the  strait  gate. 

Notwithstanding  the  necessity  and  benefit  of  repent- 
ance, we  must  remember  that  it  does  not  atone  for  sin. 

How  are  we  to  obtain  repentance  ? 
By  prayer. 

Prayers  for  repentance,  in  the  Liturf^y. 
Collect,  Ash-Wednesday. — Create  and  make  in  us  new  and  con 

trite  hearts. 
Ahsoiution. — Let  us  beseech  him  to  grant  us  true  repentance. 
Litany. — That  it  may  please  thee  to  give  us  true  repentance. 

How  necessary  is  it  for  those  who  have  not  already  re- 
pented, to  set  about  the  important  work  immediately  !  Do 
not  trifle  with  CJod.     Difficulties  will  increase  with  aje. 


CHAPTER  IV. 

ON    FAITH. 

What  is  Faith?* 

St.  Paul  briefly  defines  it  to  be 
The  substance  of  things  hoped  far,  the  evidence  of  things  not 
seen.     Heb.  xi.  1. 

Christ  is  the  object  of  a  Christian's  faith,  and  the  hope 
set  before  us;  faith  is  not  a  state  of  the  understanding 
merely,  but  of  the  heart.  To  believe  testimony,  and  rely 
on  the  promises  of  men,  is  natural ;  but  spiritual  things 
are  so  far  beyond  our  appreliension,  so  humblinsf.  and  so 
opposite  to  worldly  pursuits,  that  we  cannot  believe  the 
things  which  concern  our  eternal  salvation,  so  as  to  love' 
them,  and  act  upon  them,  (and  none  is  true  faith,  but  that 

*  See  note  at  the  end  of  tlie  chapter,  page  20. 


ON    FAITH.  17 

which  worketh  by  love,)  until  the  heart  be  changed  by 
grace. 

Faith  is  founded  on  knowledge — a  knowledge  of  God, 
and  of  our  own  ruined  condition,  as  revealed  to  us  in  the 
Scriptures.  It  includes  a  determination  not  to  continue  in 
this  state.  "  O  wretched  man  that  I  am  !  who  shall  de- 
liver me  from  the  body  of  this  death  1"  It  produces  a  con- 
viction that  if  help  comes,  it  must  come  from  God,  and 
leads  us  to  breathe  such  petitions  as  these:  "Turn  thou 
me  !" — "  Undertake  for  me  !" — "  Wilt  thou  not  revive 
us  V  It  brings  us  to  the  Redeemer,  unites  us  to  him,  and 
enables  us  to  walk  in  that  liberty  wherewith  he  hath  made 
us  free. 

Thus  if  Christ  be  called 
A  Refuge,  (Isa.  xxv.  4,)  Faith  leads  us  to  flee  to  him  for  shelter 

from  the  wrath  of  God. 
A  Fountain,  (Zech.  xiii.  1,")  Faith  induces  us  to  come  to  have 

our  guilt  washed  away. 
The  Brecul  of  Life,  (John  vi.  35,)  Faith  draws  us  to  him  as  our 

spiritual  food  ana  sustenance. 
Living  Wafer,  (John  vii.  37,)  Faith  brings  us  to  him  to  have 

our  thirst  quenched. 
A  Shepherd,  (Isa.  xl.  11,)   Faith  causes  us  to  follow  him,  and 

seek  his  protection  and  guidance. 
A  Physician,  (Matt.  ix.  12.)  Faith  leads  us  not  only  to  believe 

in  his  power,  but  to  go  to  him  to  be  healed. 
A  High  Priest  (Heb.  iv.  14,)  an  Advocate,  (1  John  ii.  1.)  Faith 
depends  only  on  his  atonement  and  intercession  for  pardon 
and  acceptance. 
A  Prophet,  (Luke  xxiv.  19,)  Faith  leads  us  to  ask  him  to  teach 

us  his  will,  with  an  intention,  by  his  help,  to  do  it. 
A  King,  (Matt  xxi.  5,)  Faith  leads  us  to  submit  in  all  things 
to  his  autliority. 
Such  a  faith  has  great  power. 
All  things  are  possible  to  him  that  believeth.     Mark  ix.  23. 

All  men  have  not  this  Faith,  (2  Thess.  iii.  2,)  which  is 
very  different  from  a  mere  historical  belief  of  the  facts, 
and  a  general  and  cold  assent  to  the  doctrines,  contained  in 
the  Bible.  Such  a  Faith  even  bad  men  may  have;  nay, 
the  devils  themselves  believe  thus  far,  as  firmly  as  the 
holiest  saints.     James  ii.  19. 

Eminent  Examples  of  Faith, 

Abraham  offering  Isaac  his  son.     Gen.  xxii.  10 — 16. 

David  said  to  Goliath,  The  battle  is  the  Lord's,  and  he  will  give 

you  into  our  hands.     1  Sam.  xvii.  45.  47. 
Though  he  slay  me,  yet  will  I  trust  in  him.     Job  xiii.  15. 
Shadrach,  Meshach,  and  Abednei^o.     Dan.  iii.  18. 
3* 


18  ON    FAITH. 

Jonah  s  prayer  when  in  the  fish's  belly.     Jon.  ii.  4. 

Although  the  tig-tree  shall  not  blossom — yet  will  I  rejoice  in  the 

Lord.     Hab.  iii.  17,  18. 
Speak  the  word,  and  my  servant  shall  be  healed.    Matt.  -viii.  8. 
The  friends  of  the  man  sick  of  the  palsy.     Malt.  ix.  2. 
The  woman  with  the  issue  of  l)lood.     Matt.  ix.  22. 
The  Canaanitish  woman.     Matt.  xv.  28. 
Blind  RartimeLis.     Mark  x.  52. 
The  woman  who  w  as  a  sinner.     Luke  vii.  60. 
Stephen  was  '•  full  of  faith."     Acts  vi.  5. 
Paul  said,  I  believe  God,  that  it  shall  be  even  as  it  was  told  me. 

Acts  XX vii.  25. 
Heb.  xi.  mentions  Abel,  Enoch,  Noah,  Isaac,  Jacob,  Joseph, 

Moses,  and  others,  as  patterns  of  faith. 

TVhy  is  faith  necessary  for  all  men  ? 

1.  Because  it  is  by  faith  alone  that  we  can  be  justified. 
By  the  deeds  of  the  law  there  shall  no  flesh  be  justified  in  his 

sight.     Rom.  iii.  20. 
Therefore  we  conclude  that  a  man  is  justified  by  faith  without  the 

deeds  of  the  law.     Rom.  iii.  28. 
To  him  that  worketh  not,  [that  is  as  a  ground  of  justification,] 

but  believcth  on  him  that  justifieth  the  ungodly,  his  faith  is 

counted  for  righteousness.    Rom.  iv.  5. — See  also  v.  1.    Gal. 

ii.  16 ;  iii.  8.  11.  21 — 24  ;  v.  4,  5,  &cc.  &c.     See  also  note  on 

justification  by  faith,  page  21. 

2.  Because,  without  it,  it  is  impossible  to  please  God, 
to  profit  by  bis  word,  to  resist  the  assaults  of  Satan,  or  to 
have  Christ  formed  in  the  heart,  the  hope  of  glory. 

The  sliield  of  faith,  wherewitli  ye  shall  be  able  to  quench  all  the 

fiery  darts  of  the  wicked.     Iilph.  vi.  16. 
The  word  did  not  profit,  not  being  mixed  with  faith.  Heb.  iv.  2. 
Without  faith  it  is  impossible  to  please  God.     Heb.  xi.  6. 

3.  Because  all  men  are  commanded  to  believe. 
Believe  in  the  Lord  your  God.     2Chron.  xx.  20. 
Look  unto  me,  and  be  ye  saved.     Isa.  xlv.  22. 

This  is  my  beloved  son  ;  hear  ye  him.  Matt.  xvii.  5.  Mark  ix.  7. 
Have  faith  in  God.     Mark  xi."22. 

This  is  the  work  of  God,  that  ye  believe  in  him.     John  \i.  29. 
Him  shall  ye  hear  in  all  things.     Acts  iii.  22,  23 ;  vii.  37. 
Believe  in  the  Lord  Jesus  Christ.     Acts  xvi.  31. 
This  is  his  commandment,  that  we  should  believe  on  the  name 
of  his  Son  Jesus  Christ.      1  John  iii.  23. 
Are  all  men  invited  to  believe  ? 
Yes. 
John  came — that  all  men  thnmgh  him  might  believe    John  i.  7. 

IVhat  is  the  consequence  of  iinhelief? 

He  that  believeth  not  shall    be   damned — is    condemned    al- 
ready.    Mark  xvi.  15,  16.     John  iii.  18. 
Take  hoed,  lest  there  be  in  any  of  you  an  evil  heart  of  unbelief. 
Heb.  iii.  12. 


ON    FAITH.  19 

The  unbelievins:  siiall  have  their  part  in  the  lake  that  burneth 
with  fire  and  brimstone.     Rev.  xxi.  8. 

flow  are  you  to  ohfaiyi  this  faith  7 

By  asking  for  it,  and  diligently  seeking  it  in  the  use  of 
ordinances,  remembering  that  faith  is  the  gift  of  God,  in 
the  use  of  means. 

Faith  cometh  by  hearin°:.     Rom.  x.  17. 

To  another,  faith,  by  the  same  Spirit.     1  Cor.  xii.  9. 

The  fruit  of  the  Spirit  is  faith.     Gal.  v.  22. 

By  ?race  ye  are  saved,  throufrh  faith — the  ?ifl  of  God.  Eph.  ii.  S. 

Throujrh  the  faith  of  the  operation  of  God.     Col.  ii.  12. 

Jesus,  the  author  and  finisher  of  our  faith.     Heb.  xii.  2. 

We  are  exhorted  to  follow  after  faith.     1  Tim.  vi.  11.     2  Tim. 
ii.  22. 
The   Christian's  life  is  a  life  of  faith,  that  is,  every 

«lessing  comes  to  him,  by  a  believing  application  to  Jesus 
'Jhrist. 

Ye  are  the  children  of  God  by  faith  in  Christ  Jesus.  Gal.  lii.  26. 

The  jui=t  shall  live  by  faith.    Hab.  ii.  4.    Rom.  i.  17.    Heb.  x.  38. 

I  live  by  faith  of  the  Son  of  God.     Gal.  ii.  20. 

We  have  access  (to  God)  by  faith  in  him  (Christ.)  Rom.  v.  2. 
Eph.  iii.  12. 

Christ  dwells  in  the  heart  by  faith.     Eph.  iii.  17. 

By  grace  ye  are  saved,  through  faith.     Eph.  ii.  8. 

Thy  faith  hath  saved  thee.     Luke  vii.  50. 

Thou  standest  by  faith.     Rom.  xi.  20. 

By  faith  ye  stand.     2  Cor.  i.  24. 

We  walk  by  faith.     2  Cor.  v.  7. 

Fight  tlie  good  fight  of  faith.     1  Tim.  vi.  12. 
What  art  the  signs  of  true  faith  ? 

1.  Love  to  Christ  and  his  people. 

Onto  you,  which  believe,  he  is  precious.     1  Pet.  ii.  7. 

2.  Hatred  of  sin. 

Hereby  we  do  know  that  we  know  him,  if  we  keep  his  com- 
mandments.    1  John  ii.  3. 

Examine  yourselves  whether  ye  be  in  the  faith.  2  Cor.  xiii.  5. 
If  you  have  reason  to  fear  that  you  have  not  faith,  make 
application  for  it  without  further  delay.  If  you  hnd  it  to 
be  a  hidden  treasure,  dig  for  it.  If  you  are  convinced  that 
it  is  a  pearl  of  great  price,  sell  all  that  you  have,  that  you 
may  purchase  it.  Matt.  xiii.  44.  46.  If  the  principle  have 
already  gained  admission  into  your  breast,  though  it  be  yet 
as  a  grain  of  mustard-seed,  let  it  encourage  you  to  perse- 
vere. Pray  with  the  disciples,  "  Lord,  increase  our  faith," 
(Mark  xvii.  5,)  and  adoptthe  words  and  spirit  of  him  who 
said,  "  Lord,  I  believe,  help  thou  my  unbelief."  Mark  ix. 
24.     Call  to  mind  the  promises  contained  in  the  Scripture, 


20  ON    FAITH. 

(Matt.  vii.  7,)  "  Ask,  and  it  shall  be  given  you."  But 
beware  of  callincr  in  question  the  power  or  the  willingness 
of  God  to  fnlftl  his  promises,  by  relapsing  into  unbelief. 
*'  He  that  helieveth  not,  hath  made  him  a  liar."  Say  not, 
that  the  object  is  beyond  your  reach,  or  that  the  means  af- 
forded you  for  obtaining  it  are  insufficient.  Men  do  not 
believe,  because  they  love  darkness,  and  will  not  come  to 
the  light,  that  they  might  have  life. 

Prayers  for  Faith,  in  the  Liturgy. 
Collect  fur  the  \¥h  Sunday  after  Trinity. — Give  unto  us  the 

increase  of  faith,  hope,  and  charity. 
Collect  for  St.  Thomas's  Day. — Grant  us  so   perfectly,  and 
without  all  doubt,  to  believe  in  thy  Son,  Jesus  Christ,  that 
our  faith,  in  thy  sight,  may  never  be  reproved. 
Collect  for  St.  Mark's  Day. — Give  us  si:race,  that  being  not  like 
children,  carried  away  with  every  blast  of  vain  doctrine,  we 
may  be  established  in  the  truth  of  the  Holy  Gospel. 
Collect  in  the  Litany. — Grant,  that  in  all  our  troubles  we  may 
put  our  whole  trust  and  confidence  in  thy  mercy. 
Pray  that  you  "  may  hold  the  faith  in  unity  of  spirit,  in 
the  bond  of  peace,  and  in  righteousness  of  life." 

NOTE. 

ON     FAITH. 

Aright  understanding  of  the  nature  of  faith  is  go  important,  and  the 
views  of  it  entertained  by  many  are  so  confused,  that  it  appears  desirable 
to  add  to  whMt  tlie  author  has  said,  the  foUowinij  clear  and  satisfactory 
description  of  it  from  the  Homily  on  ''true,  lively,  and  Christian  faith".-"' 

"There  is  one  faith,  whicti  in  Scripture  is  called  a  dead  faith;  which 
bringeth  forth  no  good  works,  but  is  idle,  barren,  and  unfruitful.  And 
this  faith,  by  the  holy  apostle  St.  .lames,  is  compared  to  the  faith  of  devils  ; 
which  believe  God  to  be  true  and  just,  and  tremble  for  fear,  yet  they  do 
nothinit  well,  but  all  evil  ....  this  faith  is  a  persuasion  and  belief  in 
man's  heart  whereby  he  kooweth  that  there  is  a  God,  and  asreeth  unto 
all  truth  of  God's  most  holy  word,  contained  in  holy  Scripture.  So 
that  it  consisteth  only  in  believing  the  word  of  God  that  it  is  true.  And 
this  is  not  properly  called  faith.  But  as  he  that  readeth  Ceesar's  Com- 
mentaries, believing  the  same  to  be  true,  hath  thereby  a  knowledge  of 
Caesar's  life  and  notable  acts,  because  he  believeth  the  history  of  Csesar, 
yet  it  is  not  properly  said  that  he  believeth  on  Cssar,  of  whom  he  lookctli 
for  no  help  nor  benefit:  even  so  he  th:it  believeth  that  all  that  is  spoken 
of  God  in  the  Bible  is  true,  and  yet  liveth  so  ungodly  that  he  cannot  look 
to  enjoy  the  promises  and  benefits  of  God  ;  althou<;h  it  may  be  said  that 
such  a  man  hath  faith  and  belief  to  the  words  of  God  ;  yet  it  is  not  pro- 
perly said  that  he  believeth  mGod,  or  hath  such  a  faith  and  tru.st  in  God, 
whereby  he  may  surely  look  for  grace,  mercy,  and  everlasting  life  at 
God's  hand,  but  rather  for  indignation  and  punishment,  according  to  the 
merits  of  his  wicked  life.  .  .  .  Another  fairh  there  is  in  Scripture  which 
is  not  as  the  fore.said  faith,  idle,  imfruitful,  and  dead,  but  worketh  by  love, 
as  Sr.  Paul  declares  ;  which  as  the  other  vain  faith  is  called  a  dead"  faith, 
so  this  may  be  called  a  quick  or  lively  faith.— And  this  is  not  only  the 
common  belief  of  the  articles  of  our  faith  ;  but  it  is  also  a  true  trust  and 


ON   FAITH.  21 

confidence  of  the  mercy  of  God  through  our  Lord  Jesus  Christ,  and  a 

steadfast  hope  of  all  good  things  to  be  received  at  God's  hand This 

is  the  true,  lively,  and  unfeiirned  Christian  faith,  and  is  not  in  the  uioutli 
and  outward  profession  only,  but  it  liveth  and  slirreih  inwardly  in  llie 
heart.  And  this  faith  is  not  without  hope  and  trust  in  God  ;  nor  without 
the  love  of  God  and  of  our  neijrhbours  ;  nor  without  the  fear  of  God  ;  nor 
without  the  desire  to  hear  God's  word,  and  to  follow  the  same  in  eschew- 
ing evil,  and  doing  gladly  all  good  works.  This  faith,  as  St.  Paul  describes 
it,  is  the  sure  ground  and  foundation  of  the  benefits  which  we  ought  to 
look  for  and  trust  to  receive  of  God,  a  certificate  and  sure  looking  for 
them,  although  they  yet  sensibly  appear  not  unto  us." 

The  reader  will  probably  find  nowhere  else  so  intelligible  and  just  an 
explanalion  of  the  scriptural  doctrine  on  this  subject  as  may  be  found  in 
the  Homily  from  which  this  quotation  is  made.  The  Homilies  are  declared 
bv  the  Church  of  England  to  contain  "a  godly  and  wholesome  doctrine," 
and  ttie  thirty-fifth  article,  in  which  this  declaration  is  made,  is  received 
by  the  Protestant  Episcopal  Church  in  the  United  States,  "  so  far  as  it  de- 
clares the  book  of  Homilies  to  be  an  explication  of  Cliristiaii  doctrine, 
and  instructive  in  piety  and  morals."  Whenever  then  we  quote  the 
Homilies  on  matters  of  doctrine  or  practical  religion,  >ve  set  forth  the 
doctrines  of  that  church. 

ON  JUSirFICATION  BY  FAITH. 

Having  set  before  the  reader  the  nature  of  faith,  it  is  important  to  say 
something  of  its  most  important  olfice.  viz.  as  the  means  of  our  jzisti- 
Jication.  The  following  extract. from  the  Ri,-v.  William  Hammond,  an 
old  writer  of  the  Ciiurch  of  England,  presents  a  clear  and  satisfactory 
view  of  the  subject,  and  is  the  more  valuable  from  its  reference  to  the 
Articles  and  Homilies.  Mr.  Hammond's  first  quotation  from  the  Homily 
on  the  Salvation  of  man,  (called  in  the  eleventh  article  the  Homily  on 
.Justificafien.  from  its  leading  subject,)  Is  in  our  extract  continued,  so  as 
to  include  some  observations  which  are  particularly  worthy  of  attention 
for  their  just  and  discriminating  views  of  this  great  doctrine.  The 
whole  Homily  (and  indeed  all  the  Homihes)  should  be  attentively  studied 
by  every  reader. 

"Theauthor  or  efficient  cause  of  our  justification  is  God.  He  it  is  that 
confers  this  unspeakable  privilege  upon  us;  and,  therefore,  he  is  called 
the  justlfier  of  him  that  believeth  in  Jesus.  Rom.  iii.  2G.  He  is  said  to 
justify  the  ungodly,  Rom.  iv.  5.  It  is  God  that  justifieth.  Rom.  viii.  33. 
Ilence  he  is  said  to  reconcile  the  icorld  unto  himself  2 Cor.  v.  19.  And, 
indeed,  who  can  forgive  sins  but  God  alone  1  Who  can  justily  souls  but 
only  the  most  high  God?  This  is  his  peculiar  prerogative;  and  the  in- 
strumental cause  or  means  on  our  part  is  faith,  which  we  are  now  to 
show.  And  here  I  might  transcribe  the  whole  Homily  on  the  Salvation 
of  Man,  for  it  is  all  to  our  purpose  ;  but  this  I  refer  the  reader  to  at  his 
leisure.     I  shall  only  just  mention  one  or  two  passages. 

"The  Homily  aforesaid  hath  these  words;  'St.  Paul  declareth  here 
nothing  upon  the  behalf  of  man  concerning  his  justification,  but  only  a 
true  and  lively  fail  h—?LnA  yet  that  faith  doth  not  shutout  repentance, 
hope,  love,  dread,  and  the  fear  of  God,  to  be  joined  with  faith  in  every  man 
that  is  justified,  but  it  shutteth  them  out  jfrom  the  office  of  justifying  ' 
'Neither  doth  faith  shut  out  the  justice  [or  righteousness]  of  our  good 
works,  necessarily  to  be  done  afterwards  of  duty  towards  God— for  we 
are  most  bounden  to  serve  God  in  doing  good  deeds  commanded  by  him 
in  his  Holy  Scripture,  all  the  days  of  our  life— but  it  exchideth  them,  so 
that  we  may  not  do  them  to  this'intent,  to  he  made  just  by  doing  of  therru 
For  all  the  good  works  that  we  can  do  be  imperfect ;  and  tnerefore  not 
able  to  deserve  our  justification  :  but  our  justification  doth  come  freely, 
by  themere  mercy  of  God;  and  of  so  great  and  free  mercy,  that  whereas 


22  ON    FAITH. 

all  the  world  was  not  able  of  themselves  to  pay  any  part  towards  their 
ransom,  it  pleased  our  heavenly  Father,  of  his  infinite  mercy,  without 
any  desert  or  deserving,  to  prei)are  for  us  tlie  most  precious  jewels  of 
Christ's  body  and  blood;  wliereliy  our  ransotn  might  be  fully  paid,  the 
law  fulfilled,  and  his  justice  fully  satisfied.  So  that  Christ  is  now  the 
righteousness  of  all  them  that  do  truly  believe  in  liim.  He  f  t  them  paid 
their  ransom  by  his  deatli.  He  for  them  fulfilled  the  law  in  his  life.  So 
that  now  in  him  and  by  him  every  true  Christian  man  may  be  called  a 
fulfiUer  of  the  law:  forasmuch  as  that  which  their  infirmity  lacked, 
Christ's  justice  [or  righteousness]  hath  supplied.' 

Though  all  other  graces  are  in  the  soul  at  tlie  same  time  faith  is,  yet  it 
is  in  the  prerogative  of  faith  only  to  justify.  So  afterwards;  "Tliis  sen- 
tence, that  we  be  justified  by  fait li  only,  is  not  so  meant  of  theui,  that 
the  said  justifying  faith  is  alone  in  man  without  true  repentance,  hope, 
charity,  dread,  and  the  fear  of  God,  at  any  time  ami  seasim  "  Though 
faith  only  ju.stifles,  yet  justifying  faith  is  not  separate  from  repentance, 
hope,  love,  and  other  fruits  of  the  Spirit.  It  is  the  proper  office  of  faith 
to  justify,  for  faith  is  the  grace  that  is  just  suited  for  this  purpose.  As 
the  eye  is  fitted  for  seeing,  or  the  hand  for  acting,  so  is  faith  exactly  fitted 
for  justifying,  i.  e.  for  seeing  Christ,  and  talking  hold  of  him  for  strength 
and  righteousness  ;  but  as  neither  the  eye  sees,  nor  the  hand  acts  sepa- 
rate from  the  body,  (for  destroy  the  subject  or  organ,  and  its  act  is  also 
destroyed,)  so  neither  does  faith  justify  separate  from  other  graces,  (for 
then  it  would  not  be  true  living  faith  ;)  yet  it  alone  justifies,  the  office  of 
justification  is  its  peculiar  privilege,  and  the  other  divine  principles  in 
the  heart  have  no  share  in  this  affair.  In  short,  though  faith  and  all  other 
Christian  virtues  and  graces  are  in  the  heart  at  the  time  of  our  justifica- 
tion, yet  those  other  virtues  and  graces  have  no  hand  in  our  justification, 
but  justification  is  the  office  and  prerogative  of  faith  alone. 

In  the  third  part  of  this  Homily  it  is  said,  We  be  justified  by  faith  only ; 
which  is  thus  explained  :  "We  put  our  faith  in  Christ,  that  we  be  justi- 
fied by  him  only,  that  we  be  justified  by  God's  fres  mercy,  and  the  merits 
of  our  Saviour  Christ  only,  and  oy  no  virtue  or  good  worlcs  of  our  own 
that  are  in  us,  or  that  we  can  be  able  to  have  or  to  do  for  to  deserve  the 
same  ;  Christ  himself  only  being  the  cause  meritorious  thereof"  Here 
our  own  works  and  virtues  are  excluded,  and  Christ  asserted  to  be  the 
meritorious  cause  of  our  justification.  What,  then,  becomes  of  the 
opinion  of  those  who  extol  the  merit  of  works,  and  assign  them  a  part  in 
our  justification  1  Some  are  willing  to  make  an  evasion  here  :  "  We  (say 
they)  hold,  that  works  are  a  condition,  but  not  a  meritorious  condition  of 
our  justification."  But  if  works  are  not  meritorious,  how  can  they  be 
any  condition  at  all  of  our  justification?  I  leave  this  difficulty  for  our 
adversaries  to  explain. 

In  the  second  part  of  this  Homily,  the  testimonies  of  Hilary,  Basil,  and 
Ambrose,  are  produced  ;  and  Origen,  Chrysostom,  Cyprian,  Augustine, 
Prosper,  Oecumenius,  Phocius,  Bernardus,  and  Anselm,  are  mentioned 
as  advocates  and  espousers  of  this  doctrine  of  free  justification  ;  which 
is  designed  on  purpose  to  show  the  concurrence  of  Greek  and  Latin 
fathers  in  this  important  and  everlasting  truth. 

I  must  just  mention  the  eleventh  Article,  which  is  clear  and  explicit; 
It  is  entitled, 

OP  THE   JUSTIFICATION    OF  MAN. 

"We  are  accounted  righteous  before  God,  only  for  the  merit  of  our 
Lord  and  Saviour  Jesus  Christ,  by  faith,  and  not  for  our  own  works  or 
deservings.  Wherefore  that  we  diVa  justified  by  faith  only,  is  a  most 
wholesome  doctrine,  and  very  full  of  comfort,  as  more  largely  is  express- 
ed in  the  Homily  oi  Justification."  The  doctrine  of  justification  by  faith 
only  is  here  so  clearly  delivered,  and  so  positively  asserted,  that  one 


ON    THE    PROMISES    MADE    AT    BAPTISM.  23 

would  think  nofhing  but  corrupt  nature,  an  evil  heart  of  unbelief, 
prejudice,  or  worldly  interest,  could  incline  men  to  unriersland  this 
article  in  any  other  sense,  or  constrain  ihcni  to  put  a  double  nieaninjj 
upon  it.  Our  reformers  lierc  call  it  a  wholesome  doctrine,  ami  very  full 
of  comfort ;  and  kll  who  experih-nce  it,  fimJ  It  so  ;  althonich  those  who  do 
not  experience  it,  do  not  know  either  the  wholesomeness  or  comfort  of  it. 
Many  people  have  the  doctrine  of  justification  by  faith  in  their  heads,  but 
yet  are  very  miserable  for  want  of  havmg  it  in  their  hearts. 


CHAPTER  V. 

ON    THE    PROMISES    MADE    AT    BAPTISM. 

IVbat  did  your  Sponsors  for  you  at  your  Baptism  ? 

"They  did  promise  and  vow  three  things  in  my  name: 
First,  that  I  should  renounce  the  devil  and  all  his  works, 
the  pomps  and  vanity  of  this  wicked  world,  and  all  the 
sinful  lusts  of  the  fiesh.  Secondly,  that  I  should  helieve 
all  the  articles  of  the  Christian  Faith.  And,  thirdly,  that 
I  should  keep  God's  lioly  will  and  commandments,  and 
walk  in  the  same  all  the  days  of  my  life." 
What  is  meant  by  the  devil  ? 

An  evil  spirit,  the  prince  of  the  fallen  an;^e]s,  who  is 
invisible,  but  very  busy  and  powerful.  He  is  the  impla- 
cable enemy  of  the  whole  human  race,  and  especially  of 
believers,  whose  ruin  and  misery  he  is  always  aiming  to 
effect.  He  occasioned  the  fall  of  our  first  parents,  seduc- 
ing Eve,  by  a  lie,  to  take  of  the  forbidden  fruit.  2  Cor.  xi. 
3.  Under  him  are  numbers  of  other  wicked  spirits,  who 
are  always  at  hand  to  tempt  men  to  sin,  and  who  will 
finally  become  the  tormentors  of  such  as  die  in  a  state  of 
unbelief. 

He  is  mentioned  in  Scripture  under  various  names : 

Satan,  (t.  c.  Adversary  or  Accuser.)  God  of  this  world.    2  Cor.  iv.  4. 

Job  i  6.   Zech.  iii.  I.  JBelial.    (/.    e.    extremely    wicked.) 

Lucifer.    Isa.  xiv.  12.  2Coi.  vi.  15. 


Tempter,  (even  of  our  Lord.)   Matt, 

iv.  3 
Beelzebub.    Matt.  xii.  24. 
Strorg  man  armed.    Luke  xi.  21. 
Liar  and  Murderer.    John  viii.  44. 
Prince  of  this  world.    John  xii.  31 ; 

xiv.  30.  jThe-old  Serpent.    Rpv.  xii  3. 

Ruler  of  the  darkness  of  this  world.  Accuser.    Uev.  xii.iO 

Rnh      tri       lO  r» : T>  „  _,      "  i  / 


Roaring  Lion.    1  Pet.  v.  8. 

K  sinner  frota  the  beginning.  1  John 

iii.  8. 
Apollvon,    (the    Destroyer.)     Rev. 

ix.  11. 
Dragon.    Rev.  xii.  3. 


Eph.  vi.  12.  iDeceiver.    Rev.  kx.  10. 


24  ON    THE    PROMISES    MADE    AT    BAPTISM. 

Surely,  when  we  consider  his  power  and  subtlety,  we 
have  great  reason  to  pray,  "  Lead  us  not  into  temptation." 
The  Liturgy  contains  many  petitions  for   deiiverance 
from  his  wiles. 
In  the  Liluiry. — From  the  crafts  and  assaults  of  the  devil.   From 
all  the  deceits  of  the  world,  the  flesh,  and  the  devil,  deUver  us. 
Frayer  afttr  Ike  Litany. — That  those  evils  which  the  craft  and 
subtlety  of  the  devil  or  man  worketh  against  us,  be  brought 
to  naught. 
Collect,  \Stfi  Sunday  after  Trinity. — Grant  thy  people  grace 
to  withstand  the  temptations  of  the  world,  the  llesh,  and  the 
devil. 

What  are  the  works  of  the  devil  P 

Whatever  is  sinful,  and  contrary  to  the  will  of  God,  as 
lying,  swearing,  sabbath-breaking,  envyings,  contentions, 
theft,  murder,  uncleanness,  hatred,  drunkenness,  &c.  Gal. 
V.  19— 2L 
He  blinds  the  eyes  of  -those  that  believe  not.   2  Cor.  iv.  4. 
He  corrupts  the  mind.    2  Cor.  xi.  3. 
He  worketh  in  the  children  of  disobedience.   Eph.  ii.  2. 

He  keeps  men  from  seeking  salvation. 
He  sows  tares  with  the  good  seed.  Matt.  xiii.  39. 
He  catches  the  word  out  of  the  heart.  Matt.  xiii.  19.  Luke  viii.  12. 
He  leads  men  captive  at  his  will.   2  Tim.  ii.  26. 

He  tempts  men  to  apostasy. 
He  put  into  the  heart  of  Judas  to  betray  his  Lord.     John  xiii. 

2.  27. 
He  filled  the  heart  of  Ananias  to  lie.   Acts  v.  3. 

We  are  warned  to  be  on  our  guard,  and  to  resist  his  at- 
tacks. 
Neither  give  place  to  tlie  devil.   Eph.  iv.  27. 
Put  on  the  whole  armour  of  God,  that  you  may  stand  against 

the  wiles  of  the  devil.    Eph.  vi.  11. 
R.esist  the  devil,  and  he  will  flee  from  you.   James  iv.  7. 
Be  sober,   be  vigilant,  because  of  your  adversary   the  devil. 

1  Pet.  V.  8. 
Whom  resist,  steadfast  in  the  faith.  1  Pet.  v.  9. 
That  you  may  not  be  overcome  and  caught  in  his 
snares,  endeavour  to  preserve  a  continual  sense  of  the  om- 
nipresence and  omniscience  of  God,  and  of  the  duty  you 
owe  to  him.  When  temptation  assails  you,  ask  with  Jo- 
seph, "  How  can  I  do  this  great  wickedness  and  sin 
against  God  T'  Gen.  xxxix.  9. 

Recollect,  too,  that  Satan  is  often  transformed  into  an 
angel  of  light,  in  order  to  deceive.  2  Cor.  xi.  14.  Beware 
then  how  you  attempt  to  refute  his  suggestions  by  your 
own  weak  and  unassisted  reason.     Hold  no  parley  with 


ON    THE    PROMISES    MADE    AT    BAPTISM.  25 

him,  but  say,  "  Get  thee  behind  me,  Satan  :'*  and  hide 

the  word  of  God  in  your  heart,  as  Jesus  did,  that  you  may 

be  abl«  at  once  to  put  him  to  silence  with  "  It  is  written." 

The  Son  of  (iod  was  manifested  that  he  might  destroy  the  works 

of  the  devil.    1  John  iii.  8. 

Ultat  is  meant  by  pomps  a7id  vanity  1 

By  pomps  are  meant  the  pride  of  life  ;  all  ostentatious 
display  of  greatness  and  riches;  the  worldly  ambition 
and  distinction  which  seeks  the  "  praise  of  men,"  and  not 
"  the  honour  which  cometh  from  God  only  ;"  and  such 
worldly  objects  in  general  as  captivate  the  heart,  and  with- 
draw it  from  God. 

Vanities  consist  of  empty  pleasures  and  amusements, 
finery  in  dress,  and  frivolous  occupations. 

These  we  must  renounce;  we  must  not  only  forsake 
them  outwardly  in  our  life  and  conversation,  but  resist 
them  inwardly  in  our  thoughts  and  desires. 

How  do  you  'prove  the  duty  and  necessity  of  this  ? 

Thou  shalt  not  follow  a  multitude  to  do  evil.    Exod.  xxiii.  2. 

Be  not  conformed  to  this  world.    Rom.  xii.  2. 

Have  no  tellowship  with  the  unfruitful  works  of  darkness.  Eph, 
V.  11. 

Let  every  one  that  nameth  the  name  of  Christ  depart  from  ini- 
quity.  2  Tim.  ii.  19. 

The  friendship  of  the  world  is  enmity  with  God.   James  iv.  4. 

Love  not  the  world,  neither  the  things  that  are  in  the  world 
1  John  ii.  15. 

Tlliy  do  you  say  "  This  wicked  world  V 

The  whole  world  lieth  in  wickedness,  i.  e.  is  under  the  influence 
of  the  devil.    1  John  v.  19. 

JVhat  are  the  "  sinful  lusts  of  the  flesh  1" 

The  whole  corrupt  nature,  with  all  evil  tempers,  dispo- 
sitions, thoughts,  and  desires. 
When  lust  hath  conceived,  it  bringeth  forth  sin.    James  i.  15. 
Abstain  from  fleshly  lusts,  which  war  against  the  soul.    1  PeU  . 

ii.  11. 
The  lust  of  the  flesh,  the  lust  of  the  eye,  and  the  pride  of  life,  . 
are  not  of  the  Father.    1  John  ii.  16. 

We  must  not  indulge  in  sinful  desires,  nor  give  way  to 
bad  tempers,  nor  be  found  in  bad  practices ;    but  aim  to 
mortify  and  subdue  our  sinful  affections. 
Take    heed  ye    be    not  given  up    to  your  heart's  lusts.     Pa. 

ixxxi.  12. 
Flee  youthful  lusts.   2  Tim.  ii.  22. 

Denying  ungodliness  and  worldly  lusts,  live  soberly.  Titua 
ii.  12. 

4 


26  ON    THE    PROMISES    MADE    AT    BAPTISM. 

The  punishment  of  the  Israelites  in  the  wilderness  is 
recorded  as  an  awful  example  to  those  who  lust  after  evil 
things.   1  Cor.  x.  6.  Num.  xi.  4.  33,  34. 

The  consideration  that  Christ  died  to  save  us  from  the 
tyranny  of  our  three  great  enemies,  the  world,  the  flesh, 
and  the  devil,  and  that  his  grace  is  promised  for  our  sup- 
port under  the  conflict,  should  excite  us  to  fight  manfully 
against  them.* 
Christ  died  to  deliver  us  from  this  present  evil  world.  Gal.  i.  4. 
Walk  in  the  Spirit,  and  ye  shall  not  fultil  the  lusts  of  the  llesh. 

Gal.  V.  16. 
They  that  are  Christ  s  have  crucified  the  flesh,  with  the  affec- 
tions and  lusts.    Gal.  v.  24. 
That  he  should  no  lon^Acr  live  in  the  flesh  to  the  lusts  of  men^, 
but  to  the  will  of  God.    1  Pet.  iv.  2. 

What  was  the  second  thing  your  Sponsors  promised  for  you? 
That  I  should  believe  all  the  Articles  of  the  Christian 
faith. 

True  faith  has  been  described,  and  its  necessity  shown. 
See  Chap.  IV. 
He  that  believeth  not  shall  be  damned.    Mark  xvi.  16. 
Without  faith  it  is  impossiele  to  please  God.    Heb.  xi.  6. 

What  was  the  third  thing  your  Sponsors  promised  fur  you? 
That  I  should  keep  God's  holy  will  and  commandments, 
and  walk  in  the  same  all  the  days  of  my  life. 

Where  is  Godh  holy  will  summed  up  ? 

In  the  ten  commandments. 
Not  every  one  that  saith  unto  me,  Lord,  Lord,  &c.,  but  he  that 
doeth  the  will  of  my  Father  who  is  in  heaven.    Mattvii.  21. 
If  thou  wilt  enter  into  life,  keep  the  commandments.    Matt. 

xix.  17. 
Blessed  are  thev  that  hear  the  word  of  God,  and  keej)  it.    Luke 
xi.  28. 

*  The  following  suggestions  of  Archbishop  Seeker  deserve  our  serious 
attention. 

"I  must  desire  you  to  observe,  concerning  each  of  the  thinos  which 
we  renounce  in  Baptism,  that  we  do  not  umJertake  wliat  is  beyond  our 
power  ;  that  the  temptations  of  the  devil  sliall  never  beset  and  molest  us-, 
that  the  vain  siiovv  of  tiie  world  sliall  never  appear  inviting  to  us;  that 
our  own  corrupt  nature  shall  never  prompt  or  iticline  us  to  evil:  but 
we  undertake  what,  through  the  grace  of  God,  though  not  without  it,  is 
in  our  power:  that  we  will  not  either  designedly  or  carelessly  give  these 
our  spiritual  enemies  needless  advantages  against  us;  and  that,  \yith 
whatever  advantage  they  may  at  any  time  attack  us,  we  will  never  yield 
lothem,  but  always  resist  tliein  with  the  utmost  prudence  and  strength." 
,   —Lectures  on  Ike  Catechistu,  p.  33. 


ON    THE    PROMISES    MADE    AT    BAPTISM.  27 

We  are  to  make  them  the  daily  rule  of  our  life,  and  to 
walk  in  them,  which  implies  activity. 
Good  works,  wliich  (lod  liatli  before  ordained,  that  we  should 
walk  m  them.    Eph.  ii.  10. 

Huw  long  is  this  obedience  required? 

All  the  days  of  my  life.     Not  only  in  our  childhood, 
when  we  are  subject  to  our  parents,  masters,  and  teachers, 
but  when  we  are  grown  up,  and  no  longer  under  their  con- 
trol. 
Might  serve  him  in  holiness  and  righteousness  all  the  days  of 
our  life.   Luke  i.  75. 

^^  Bast  thou  not  think  that  thou  art  bound  to  believe,  and  to 
do  as  they  have  promised  for  thee  ?"* 
"Yes,  verily;  and  by  God's  help  so  I  will:  and  I 
heartily  thank  our  heavenly  Father,  that  he  hath  called  me 
to  this  state  of  salvation,  through  Jesus  Christour  Saviour. 
And  I  pray  unto  God  to  give  me  His  grace,  that  I  may 
continue  in  the  same  unto  my  life's  end." 

Why  are  you  bound  to  believe  and  to  do  these  things  ? 

Because  what  my  Sponsors  promised  was  in  my  name, 
and  for  my  benefit;  and  because  God  requires  it  as  rny 
duty.f 

If  we  do  not  repent  and  believe,  baptism  will  avail  us 
nothing:  but  if  we  had  not  been  baptized,  we  should  not 
be  at  all  excused  for  neglecting  these  important  duties. 
He  is  not  a  Jew  who  is  one  outwardly.    Rom,  ii.  28. 

If  in  future  life,  you  are  workers  of  iniquity,  the  privi- 
leges of  baptism  will  increase  your  condemnation,  and  it 
will  be  more  tolerable  for  Sodom  and  Gomorrah,  in  the 
day  of  judgment,  than  for  you. 

Are  we  able  to  do  these  things  of  ourselves  ? 
No. 
Without  me  ye  can  do  nothing.    John  xv.  5. 
God  worketh  in  you  both  to  vvill  and  to  do.    Phil.  iL  13. 

From  Him  "  all  holy  desires,  all  good  counsels,  and  all 
just  works,  do  proceed." — 2d  Collect  Evening  Prayer. 

His  help  is  to  be  had  by  prayer,  and  the  grace  which 
he  communicates  is  abundantly  sufficient. 

*  See  note  at  the  end  of  the  chapter,  page  30. 

t  Ibid.,  second  part.  See  also  the  remarks  of  Archbishop  Seeker  Id 
tile  note  to  Chapter  II. 


28  ON    THE    PROMISES    MADE    AT    BAPTISM. 

In  the  Liturgy  we  pray, 

3d  Collect  Murning  Prayer. — That  all  our  doings  being  ordered 
by  thy  governance,  kc. 

4th  Sunday  in  Adveiit. — With  great  might  succour  us. 

\st  Sunday  after  Epiptuiny. — May  have  grace  and  power  faith- 
fully to  fulril  the  same. 

4M  Sunday  after  Epiphany. — By  reason  of  the  frailty  of  our 
nature  we  cannot  always  stand  upright ;  Grant  to  us  such 
strength,  &c. 

2d  Sunday  in  Lent. — Keep  us  both  outwardly  in  our  bodies 
and  inwardly  in  our  souls. 

Easter  Sunday. — Put  into  our  minds  good  desires. 

4th  Sunday  after  Easter- — Who  alone  canst  order  the  unruly 
wills  and  affections  of  sinful  men;  Grant  unto  thy  people 
that  they  may  love,  &c. 

Ist  Sunday  after  Trinity. — We  can  do  no  good  thing  without 
thee. 

9/A  Sunday  after  Trinity. — That  we  who  cannot  do  any  thing 
that  is  good  without  thee,  may  by  thee  be  enabled  to  live 
according  to  thy  will. 

loth  Sunday  after  Trinity. — The  frailty  of  man  without  thee 
cannot  but  tall ;  keep  us  ever  by  thy  help  from  all  thmgs  hurt- 
ful. 

JVill  he  give  us  his  grace  in  answer  to  prayer  ? 

Yes. 
Ask,  and  it  shall  be  given  you.   Matt.  vii.  7. 
Whatsoever  ye  ask  in  prayer,  believing,  ye  shall  receive.  Matt. 

XX i.  22. 
If  ye,  being  evil,  know  how  to  give  good  gifts,  &c.,  how  much 

more  shall  your  heavenly  Father.    Luke  xi.  13. 
If  ye  shall  ask  any  thing  in  my  name,  1  will  do  it.    John 

xiv.  14. 
Whatsoever  ye  shall  ask  the  Father  in  my  name,  he  wiU  give  it 

you.   John  xvi.  23. 

yVhy  are  the  blessings  connected  with  Baptism^  and  to  which 
you  are  called,  described  here  as  a  state  of  salvation  1 
Because  we  are  thereby  admitted  to  the  privileges  of 
that  covenant  of  grace  by  which  salvation  is  given  to  man- 
kind. 
Jn  what  does  salvation  consist? 

In  being  saved  frona  the  love,  practice,  and  dominion  of 
sin,  and  from  hell,  the  punishment  of  sin  :  and  in  being 
restored  to  the  favour  of  God,  and  fitted  for  the  enjoyment 
of  eternal  life. 
TVho  are  called  to  this  salvation  ? 

Every  one. 
Look  unto  me  and  be  ye  saved,  all  the  ends  of  the  earth.    Isa. 
xlv.  22. 


ON    THE    PROMISES    MADE    AT    BiPTISM.  29 

Ho,  every  one  that  thirstcth,  come  ye  to  the  waters.   Isa.  Iv.  1. 
Come  unto  me,  all  ye  that  labour  and  are  heavy  laden.   Matt. 

xi.  2S. 
Go  ye   into  all  the  world,  and  preach   the   Gospel  to  every 

creature,  Sec.    Mark  xvi.  15,  16. 
Go  out  into  the  hiirhways  and  hedges,  and  compel  them  to  come 

in.    Luke  xiv.  23. 
That  repentance  and  remission  of  sins  should  be  preached  in 

his  name  amon^  all  nations.    Luke  xxiv.  47. 
If  any  man  thirst  let  him  come  unto  me,  and  drink.     John 

vii.  47. 
Let  him  that  is  atliirst,  come.    And  whosoever  will,  let  liim  take 

the  water  of  life  freely.    Rev.  xxii.  17. 

TVho  calls  us  ? 

Our  heavenly  Father. 

Be  not  like  the  deaf  adder,  (Ps.  Iviii.  4,)  that  stoppeth 
her  ear;  nor  like  those,  (Matt.  xxii.  3,)  who,  when  invited, 
would  not  come ;  do  not  "  begin  to  make  excuses,"  like 
those  mentioned  in  Luke  xiv.  18  ;  but  obey  the  kind,  the 
gracious  call,  like  Abraham,  (Gen.  xii.  1.  4.)  Like  Sa- 
muel, (1  Sam.  iii.  10,)  say,  "Speak,  for  thy  servant 
heareth;"  and  when  bid  to  follow  Christ,  (like  Matt.  ix. 
9,)  arise  and  follow  him.  There  is  yet  room.  O  delay 
not  till  the  door  of  mercy  is  closed  on  yoa  for  ever ! 

This  is  a  holy  calling. 
Who  hath  called  us  with  a  holy  calling.    2  Tim.  i.  9. 

We  are  '■'•  called  to  this  state  vf  salvution  through  Jesus 
Christ  our  Saviour.'"  Every  mercy  we  receive  comes 
through  him,  especially  this  new  covenant  of  grace.  He 
is  the  Mediator.  He  opened  the  way  for  the  salvation  of 
sinners,  by  the  sacrifice  of  himself. 
Who  gave  himself  a  ransom  for  all.    1  Tim.  ii.  6. 

From  his  merits  our  pardon  and  acceptance  proceed :  in 
him  the  exceeding  great  and  precious  promises  of  the 
Scriptures  were  made;  and  the  gift  of  the  Holy  Spirit,  by 
which  they  are  applied,  is  the  purchase  of  his  blood,  O 
how  precious  should  he  then  be !  You  say,  '  I  heartily 
thank  our  heavenly  Father^  that  he  hath  culled  me  to  this 
state  of  salvation. "*  You  have  indeed  reason  for  the  deepest 
gratitude.  Contrast  your  condition  with  that  of  millions 
around  you.  Consider  the  Heathen,  living  without  hope 
and  without  God  in  the  world,  (Eph.  ii.  12,)  while  you 
have  Bibles  and  instructers,  and  all  those  means  of  grace 
which  are  able  to  make  you  wise  unto  eternal  life.  Show 
forth  then  the  praise  of  Him  who  hath  thus  blessed  yoU: 
4* 


so  ON    THE  CREED 

"  not  only  with  your  lips,  but  in  your  lives,  by  giving  up 
yourselves  to  his  service,  and  by  walking  before  him  in  holi- 
ness and  righteousness  all  your  days.^'* 

NOTE. 

ON   THE   ACKNOWLEDGMENT   OF  THE   BAPTISMAL   PKOMISES. 

In  repeating  the  Catechisui  vve  acknowledge  tliat  we  are  bound  by  the 
promises  of  Baptism.  There  is  a  more  solemn  acknowiecigment.  and  aa- 
8ent  to  them  in  Confirmation,  to  which  all  baptized  persons  should  look 
forward  as  apart  of  their  duty.  This  is  not  the  place  to  dwell  at  length 
upon  this  subject,  but  those  who  have  not  yet  made  the  acknowledjiment 
of  their  obligations  by  confirming  them  through  their  own  personal  act, 
should  keep  in  mind,  "that  at  a  suitable  time,  when  their  understandings 
are  matured,  and  their  minds  well  instructed,  they  ought  in  God's 
presence,  and  before  the  congregation  of  his  people,  to  take  upon  them- 
selves the  baptismal  obligation:  'to  renew'  in  their  own  nante  '  the  so- 
lemn promise  and  vow;  ratifying  and  confirming  the  same,  and  acknow- 
ledging tiiemselves  bound  to  believe  and  to  do  all  those  things  which 
their  sponsors  then  undertook  for  them  ;  '  so  soon  as  they  are  sufficiently 
instructed  in  the  Church  Catechism,  set  forth  for  that  purpose  ;'  so  soon 
as  they  have  obtained  a  competent  knowledge  of  their  duty  to  God,  and 
of  their  salvation  in  Christ,  and  are  i)repared,  with  a  right  faith  and  sincere 
piety,  to  devote  themselves  to  God  in  a  religious  profession,  they  should 
'  be  brought'  with  their  own  voluntary  consent  and  desire  '  to  the  Bishop  \' 
they  should  be  instructed"  [and  of  course  endeavour  to  learn  them- 
selves] "how  and  when  to  receive  Confirmation." — Bishop  GriswoliVs 
Pastoral  Letter. 

ON  THE   OBLIGATION   OF  THE   BAPTISMAL   PROMISES 

"It  should  be  carefully  considered,  that  whatever  duty  or  obligation  ia 
laid  upon  all  or  any  one  in  the  administration  of  Baptism  arises  from  the 
nature  and  divine  autiiority  of  the  sacrament,  and  not  from  the  re- 
sponses ;  and  if  nothing  be  said  in  the  child's  name,  as  in  private  Baptism, 
the  covenant  is  the  same,  as  is  also  the  obligation.  In  the  responses  which 
the  Church  requires,  we  recognise  and  express  those  duties  of  repent- 
ance, faith,  and  obedience,  which,  according  to  our  knowledge  and  abili- 
ties, are  inseparably  connected  with  our  being  members  of  Christ'tj 
^hixrch."—Jbid. 


CHAPTER  VI. 

ON    THE    CREED. 

♦'  What  is  the  second  thing  your  Sponsors  promised  for 
you  ?" 

"That  I  should  believe  all  the  Articles  of  the  Christian 
faith." 
JVhat  is  the  summary  of  a  Christian's  faith? 

The  Apostle's  Creed. 


ON    THE    CREED.  31 

What  is  the  first  article  in  the  Jposfle^s  Creed  ? 

"I  believe  in  God  the  Father  Almighty,  Maker  of  hea- 
ven and  earth." 

What  it  is  to  believe*  in  God  has  been  before  considered, 
under  the  chapter  on  Faith.     It  will  now  be  necessary  to 
inquire  into  the  object  of  Faith — God. 
n^o  is  God  ? 

A  spiritual  being  existing  of  himself,  from  whom  all 
things  proceed,  on  whom  all  things  depend,  and  who 
governs  all. 

The  Heathen  almost  all  acknowledged  a  God;  indeed, 
the  works  of  creation  most  clearly  declare  his  existence. 
The  heavens  declare  the  glory  of  God.    Ps.  xix.  1. 
He  left  not  himself  without  witness,  in  that  he  gave  us  rain  from 

heaven,  kc.    Acts  xiv.  17. 
For  the  invisible  things  of  him  are  clearly  seen,  being  undeiv 
stood  by  the  things  "that  are  made;  even  his  eternal  power 
and  Godhead.   Rom.  i.  20. 

Is  the  knowledge  of  God  necessary  ? 
Yes. 
This  is  life  eternal,  that  they  might  know  thee  the  only  true 

God.   John  xvii.  3. 
What  are  the  distinguishing  attributes  of  God? 

He  is  ETERNAL,  having  neither  beginning  nor  end. 
Abraham  called  on  the  name  of  the  everlasting  God.     Gen. 

xxi.  33. 
I  lift  up  my  hand,  and  saj',  I  live  for  ever.  Deut.  xxxii.  40. 
The  eternal  God  is  thy  retuge.    Deut  xxxiii.  27. 
From  everlasting  to  everlasting  thou  art  God.   Ps.  xc.  2. 
The  everlasting  God  fainteth  not.    Isa.  xl.  28. 
Thy  name  is  from  everlasting.  Isa.  Ixiii.  16. 
According  to  the  commandment  of  the  everlasting  God.    Rom. 

xvi.  26. 
Thou  art  the  same,  and  thy  years  shall  not  fail.    Heb.  i.  12. 
I  am  Alpha  and  Omega,  the  beginning  and  the  ending,  which 
is,  and  which  was,  and  which  is  to  come.    Rev.  i.  8. 
He  is  INVISIBLE,  although  he  seeth  all  things. 
No  man  hath  seen  God  at  any  time.   John  i.  18.  1  John  iv.  12. 
Who  is  the  imase  of  the  invisible  God.   Col.  i.  15. 
Now  unto  the  King  eternal,  immortal,  invisible.    1  Tim.  i.  17. 
Whom  no  man  hath  seen  nor  can  see.    1  Tim.  vi.  16. 
Him,  who  is  invisible.    Heb.  xi.  27. 

He  is  INCOMPREHENSIBLE. 
I  am  that  I  am.  Exod.  iii.  14. 
Who  will  say  unto  him,  What  doest  thou  7   Job  ix.  12. 

•  See  note  at  the  end  of  this  section,  page  38. 


32  ON   THE    CREED. 

Canst  thou,  by  searching;,  find  out  God  ]    Job  xi.  7. 
He  givcth  not  account  of  any  of  his  matters.   Job  xxxiii.  13. 
Behold  God  is  lireat,  and  we  know  him  not.    Job  xxxvi.  26. 
Touching  the  Almighty,  we  cannot  find  him  out.    Job  xxxvii.  23. 
Such  knowledge  is  too  wonderful  for  me.    Ps.  cxxxix.  6 
Great  is  thi>  Lord  :  his  greatness  is  unsearchable.    Ps.  cxlv.  3. 
None  can. stay  his  hand,  or  say,  What  doest  thou  1   Dan.  iv.  35. 
How  unsearchable  are  his  judg-ments,  and  his  ways  past  finding 
out !    Rom.  xi.  33. 

His  beingr  and  his  ways  are  incomprehensible  to  those 
who  curiously  inquire  into  what  God  has  not  revealed  ; 
yet  every  humble  inquirer  after  truth,  who  desires  to  prac- 
tise what  he  knows,  shall  obtain  from  the  Scrij)ture  all 
the  knowledge  which  is  necessary  to  make  him  wise  unto 
salvation. 

In  the  Athanasian  Creed,  he  is  called  not  only  '  the 
Father  eternal,'  ' the  Father  uncreated,'  but  'the  Father 
incomprehensible.' 

He  is  OMNIPRESENT,  OT  everywhere  present,  to  protect 
his  servants,  and  to  observe  the  actions  of  those  who  sin 
against  him. 
The  heaven  of  heavens  cannot  contain  thee.    1  Kings  viii.  27. 
The  eyes  of  the  Lord  run  to  and  fro  throughout  the  whole 

earth.    2Chron.  xvi.  9. 
If  I  ascend  up  into  heaven,  thou  art  there,  &c.     Ps.  cxxxix. 

8—10. 
Do  not  I  fill  heaven  and  earth!  saith  the  Lord.   Jer.  xxiii.  24. 

He  is  omniscient;  he  knows  all  things,  past,  present, 
and  fuiure.  He  knows  the  secrets  of  all  hearts,  and  can 
tell  whether  our  professions  of  serving  him  be  sincere  or 
insincere.     *'  Be  not  deceived  :  God  is  not  mocked." 

For  the  Lord  searcheth  all  hearts.    1  Chron.  xxviii.  9. 

There  is  not  a  word  in  my  tongue  but  lo,  O  Lord,  thou  knowest 
it  altogether,    Ps.  cxxxix.  4. 

Search  me,  0  God,  and  know  my  heart.    Ps.  cxxxix.  23. 

The  eyes  of  the  Lord  are  in  everyplace,  beholding  the  evil  and 
the  good.   Prov.  xv.  3. 

I  the  Lord  search  the  heart.    Jer.  xvii.  10. 

O  the  depth  of  the  wisdom  and  knowledge  of  God.   Rom.  xi.  33. 

To  God  only  wise.    Rom.  xvi.  27. 

After  that  in  the  wisdom  of  God,  he.    1  Cor.  i.  21. 

Might  be  known  by  the  Church  the  manifold  wisdom  of  God. 
Eph.  iii.  10. 

All  things  are  naked  and  open  unto  the  eyes  of  him.  Heb.  iv.  13. 

To  the  only  wise  God,  our  Saviour.    Jude  25.    1  Tim.  i.  17. 
He  giveth  wisdom  to  his  people. 

He  giveth  wisdom  unto  the  wise.    Dan.  ii.  20,  21. 

Who  of  God  is  made  unto  us,  wisdom,  &c.    1  Cor.  i.  30. 


ON   THE    CREED.  33 

Ask  it  then  "  in  faith,  nothing  wavering."  James  i.  5.  Like  Solo- 
mon, (1  Kings  iii.  9,)  say,  "Give  thy  servant  an  understand- 
ing heart." 

He  is  ALMIGHTY.     "  God  the  Father  Almighty." 
I  am  the  Ahiiighty  God.   Gen.  xvii.  1.  ° 

Is  any  thinjr  too  hard  for  the  Lord  ?   Gen.  xviii.  14. 
I  am  God  Almighty:  be  fruitful  and  multiply.   Gen.  xxxv  1] 
For  the  Lord  your  God  is  a  mighty  God.    Deut.  x.  14. 17. 
Neither  is  there  any  that  can  deliver  out  of  my  hand.    Deut. 

xxxii.  39. 
Thine  is  the  greatness,  he.  and  the  majesty.    1  Chron.  xxix.  1 1 
I  know  that  thou  canst  do  every  thing.    Job  xlii.  2. 
He  shall  dash  them  in  pieces  like  a  potter's  vessel.    Ps.  ii.  9. 
The  heavens  are  thine,  the  earth  also  ts  thine.    Ps.  Ixxxix.  11. 
The  hills  melted  like  wax,  at  the  presence  of  the  Lord.     Ps. 

xcvii.  5. 
His  kingdom  ruleth  over  all.   Ps.  ciii.  19. 

Whatsoever  the  Lord  pleased,  that  did  he.   Ps.  cxv.  3 ;  cxxxv.  6^ 
Who  hath  gathered  the  wind  in  his  fists  1  Prov.  xxx.  4. 
Who  hath  measured  the  waters  in  the  hollow  of  his  hand.   Isa. 

xl.  12. 
I  will  work,  and  who  shall  let  it?  Isa.  xliii.  13. 
I  thank  thee,  0  Father,  Lord  of  heaven  and  earth.   Matt.  xi.  25. 
With  God  nothing  shall  be  impossible.  Luke  i.  37. 
Fear  him  who  hath  power  to  cast  into  hell.   Luke  xii.  5. 
Seeing  that  he  is  Lord  of  heaven  and  earth.   Acts  xvii.  24. 
He  giveth  to  all  life  and  breath,  &c.   In  him  we  Uve,  and  move, 

and  have  our  bein?.    Acts  xvii.  25.  28. 
The  blessed  and  only  Potentate — King  of  Kings  and  Lord  of 

Lords.    1  Tim.  vi.  15. 
To  him  be  dominion  and  power,  both  now  and  for  ever.  Jude  25 
Holy,  holy,  holy.  Lord  God  Almighty.    Rev.  iv.  8. 
Blessing  and  honour,  glory  and  power,  be  unto  him.  Rev.  v.  13. 
The  Lord  God  onmipoti'nt  reisjncth.    Rev.  xix.  6. 
This  view  of  the  irresistible  power  and  infinite  domi- 
nion of  the  Lord  of  Hosts,  ought  to  produce  awe  and  resig 
nation. 
David,  when  cursed  by  Shimei.    2  Sam.  xvi.  10. 
I  was  dumb  with  silence.  I  held  my  peace.    Ps.  xxxix.  2. 
It  should  also  encourage  us  to  put  our  whole  trust  in 
him. 
He  is  able  to  do  exceeding  abundantly  above  all  that  we  can 
ask  or  think.    Eph.  iii.  20.     Rely  on  him  then  as  Abraham 
did,  f  Rom.  IV.  21,)   fully  persuaded,  that  what  he  had  pro- 
mised, he  WEis  able  also  to  perform. 


There  are  many  striking  instances  of  the  interference  of 
this  great  power  against  his  enemies. 
The  flood.    Gen.  vii.  10.  21. 
Confusion  of  tongues  at  Babel.   Gen.  xi.  9. 


34  5N   THE    CREED. 

Sodom  and  Gomorrah  destroyed.   Gon.  xix.  24,  25. 

Waters  of  E^ypt  turned  to  blood.    ICxod.  vii.  19. 

Land  eovered  with  frogs.    Exod.  viii,  6. 

Dust  changed  into  lice.    Exod.  viii.  17. 

Plague  of  flies.    Exod.  viii.  24. 

IMurrain  among  the  cattle.    Exod.  ix.  6. 

Boils  on  man  and  beast.    Exod.  ix.  10. 

Storm  of  hail  mingled  with  fire.    Exod.  ix.  24. 

Pla.gue  of  locusts.    Exod.  x.  14. 

Three  days'  darkness.    Exod.  x.  22. 

First-born  slain.    Exod.  xii.  29. 

Egyptians  drowned  in  the  Red  sea.   Exod.  xiv.  27. 

Nadab  and  Abihu  burnt.    Lev.  x.  2. 

Korah  and  his  company  destroyed.   Num.  xvi.  32. 

Dreadful  plagues  in  the  Israelitish  camp.   Num.  xvi.  49. 

Stars  foughtagainst  Sisera.    Judg.  v.  20. 

Assyrian  army  smitten.    2  Kings  xix.  35. 

Nebuchadnezzar  driven  from  men.    Dan.  iv.  33. 
He  displays  his  power  in  behalf  of  his  people. 

Noah  saved  in  the  ark.    Gen.  viii.  1. 

Red  sea  divided.    Exod.  xiv.  21. 

Israel  fed  with  manna.   Exod.  xvi.  14,  15. 

Rock  of  Horeb  smitten.    Exod.  xvii.  6. 

Another  rock  smitten.    Num.  xx.  11. 

Jordan  divided.    Josh.  iii.  16. 

Walls  of  Jericho  thrown  down.   Josh.  vi.  20. 

Sun  and  moon  stand  still.    Josh.  x.  13. 

Gideon  conquers  with  three  hundred  men.    Judges  ^^i.  22. 

Shadrach,  kc.  saved  in  the  fif  ry  furnace.    Dan.  iii.  27. 

Daniel  in  the  Hon's  den.   Dan.  vi.  22. 

Jonah  in  the  whale's  belly.   Jon.  ii.  10. 

Paul  unhurt  by  the  viper.    Acts  xxviii.  5. 

No  weapon  that  is  formed  against  thee  siiall  prosper.  Isa.  liv.  17. 

Colled,   Wth  Sunday  after   Trini'y. — Who  declarest  thy  Al- 
mighty power,  chiefly  in  showing  mercy  and  pity. 
Apply  (o  him  for  the  exercise  of  his  power  on  your 
behalf. 

Zd  Colled,  Morning  Prayer. — Defend  us  in  the  same  way  with 
tliy  mighty  power. 

2d  Sunday  after  Epiphany. — Almighty  and  everlasting  God, 
who  dost  govern  all  things,  he. 

3d  Sunday  in  Lent. — Stretch  forth  the  right  hand  of  thy  ma- 
jesty, to  be  our  defence. 

8/A  Sunday  after  Trinity. — 0  God,  whose  never-failing  provi- 
dence ordoreth  all  things. 
He  is  a  God  of  glorv. 

Who  hast  set  thy  glory  above  the  heavens.    Ps.  viii.  1. 

Thine,  0  Lord,  is  the  greatness,  and  the  power,  and  the  glory. 
1  Chron.  xxix.  11. 

The  whole  earth  is  full  of  his  glory.   Isa.  vi.  3. 

Thine  is  the  kingdom,  and  the  power,  and  the  glory.  Matt.  vi.  1 3. 

Te  Deum. — Heaven  and  earth  are  full  of  the  niajesty  of  thy 
glory. 


ON  THE   CREED.  35 

He  is  HOLY. 
Ye  shall  be  holy,  for  I  am  holy.   Lev.  xi.  45 ;  xix.  2.   1  PeU 

15,  16. 
He  is  an  holy  God  ;  he  is  a  jealous  God.  Josh.  xxiv.  19. 
There  is  none  hrly  as  the  Lord.    1  Sam.  ii.  2, 
Thou  art  not  a  God  tl)at  hath  pleasure  in  wickedness.   Ps.  t.  4. 
Worship  at  his  footstool ;  for  he  is  holy.    Ps.  xcix.  5. 
One  cried,  Holy,  holy,  holy  is  the  Lord  of  hosts.    Isa.  vi.  3. 
Thou  art  of  purer  eyes  than  to  behold  evil.    11  ab.  i.  13. 
Holy  Father,  keep  those  whom  thou  hast  given  me.     John 

xvii.  11. 
Holy,  holy,  holy.  Lord  God  Almighty.   Rev.  iv.  8. 
How  long,  0  Lord,  holy  and  true.   Rev.  vi.  10. 

He  is  JUST. 
Shall  not  the  Judsre  of  all  the  earth  do  right  1  Gen.  xviii.  25. 
Just  and  right  is  he.    Deut.  xxxii.  4. 
Justice  and  judgment  are  the  habitation  of  his  throne.     Ps. 

Ixxxix.  14. 
The  Lord  is  rischtenus  in  all  his  ways.  Ps.  cxlv.  17. 
I  the  Lord,  a  just  God  and  a  Saviour.    Isa.  xlv.  21. 
Are  not  my  ways  equal  J   Ezek.  xviii.  29. 
He  shall  set  the  sheep  on  liis  right  hand,  but  the  goats  on  his 

left.    Matt.  XXV.  32.  33. 
God  is  no  respecter  of  persons.    Acts  x.  34. 
Vengeance  is  mine  ;  I  will  repay,  saith  the  Lord.   Rom.  xii.  19. 
He  is  faithful  and  just  to  forgive  us  our  sins.    1  John  i.  9. 

He  is  a  God  of  love.     He  hateth  nothing  that  he  hath 
made,  and  loveth  his  people  with  an  everlasting  love. 

How  excellent  is  thy  loving-kindness,  O  God.    Ps.  xxxvi.  7. 
,  The  Lord  is  good  to  all,  &c.    Ps.  cxlv.  9. 
1  have  loved  thee  with  an  everlasting  love.    Jer.  xxxi.  3. 
God  so  loved  the  world  that  he  gave  his  only  begotten  Son. 

John  iii.  16. 
Greater  love  hath  no  man  than  this,  that  a  man  lay  down  hia 

life  fjr  his  friends.    John  xv.  13. 
God  commendeth  his  love  towards  us,  in  that  while  we  were 

yet  sinners,  Christ  died  for  us.    Rom.  v.  8. 
The  God  of  love  and  peace  shall  be  with  you.    2  Cor.  xiii.  11. 
His  great  love  wherewith  he  loved  us.    Eph.  ii.  4.  5. 
Behold,  what  manner  of  love  the  Father  hath  bestowed  upon  ug. 

1  John  iii.  1. 
God  is  love.    1  John  iv.  8.  16. 
In  this  was  manifested  the  love  of  God,  &c.     1  John  i.  8,  9. 

He  is  MERCIFUL. 

The  Lord  God,  merciful  and  gracious,  keeping  mercy  for  thou- 
sands.   Exod,  xxxiv.  6,  7. 

Thou  art  a  God  ready  to  pardon,  a  gracious  and  merciful  God. 
Neh.  xi.  17.  31. 

His  mercy  is  everlasting.   Ps.  c.  5. 

As  the  heaven  is  hi-^h  above  the  earth,  so  great  is  his  mercy 
toward  them  that  fear  him.    Ps.  ciii.  11. 
the  mercy  of  the  Lord  is  from  ererlasting.   Ps.  ciii.  17. 


36  ON   THE    CREED. 

It  is  of  the  Lord's  mercies  that  we  are  not  consumed.  Lam.  iii.  22. 
To  the  Lord  our  God  belong  mercies  and  forgiveness.     Dan. 

ix.  9. 
He  sendeth  rain  on  the  just  and  on  the  unju«t,  he.  Matt.  v.  43. 
Be  ye  merciful,  as  your  Father  also  is  merciful.  Luke  vi.  36. 
The  leather  of  mercies.    2  Cor.  i.  3. 
God,  who  is  rich  in  mercy.   Eph.  ii.  4. 
According  to  his  mercy  he  saved  us.    Tit.  iii.  5. 
The  Lord  is  very  pitiful  and  of  tender  merry.   James  v.  H. 

He  is  a  God  of  truth  and  faithfulness.  He  hates 
a-nd  abhors  lies.  If  you  believe  not,  you  make  him  a  liar. 
I  John  V.  10.  How  dreadful  an  insult!  Ask  yourself, 
Do  I  believe  him  ? 

Thy  faithfulness  reacheth  unto  the  clouds.   Ps.  xxwi.  5. 

His  truth  endureth  to  all  generations.   Ps.  c.  5;  cxvii.  2. 

Thee,  the  only  true  God.    John  xvii.  3. 

Let  God  be  true,  but  every  man  a  liar.    Rom.  iii.  4. 

God  is  faithful.    1  Cor.  i.  9. 

God  is  faithful,  who  will  not  suifcr  you  to  be  tempted  above 

that  ye  are  able.    1  Cor.  x.  13. 
Eternal  life,  which  God,  that  cannot  lie,  promised.  Tit.  i.  2. 

He  is  a  covenant-keeping  God. 
The  covenant  made  with  Noah.   Gen.  ix.  9.  11.   Abraham,  Gen, 

xvii.  2 — 9.  Isaac,  Gen.  xvii.  19.  Jacob,  Gen.  xxviii.  13 — 15. 
Confirmation  of  the  covenant.    Exod.  vi.  4. 
Promise  of  a  new  covenant.   Jer.  xxxi.  31. 
Jesus  the  Mediator  of  the  new  covenant.    Heb.  viii.  6 — 9. 
Which   keepeth   covenant  and   mercy.  Sec.     Deut.  vii.  9.  12. 

1  Kinars  viii.  23.    2  Chron.  vi.  14.    Neh.  i.  5;  ix.  32. 
Yet  he  hath  made  with  me  an  everlasting  covenant.     2  Sam. 

xxiii.  5. 
My  covenant  will  I  not  break.   Ps.  Ixxxix.  34. 
My  spirit  shall  not  depart  out  of  my  mouth.    Isa.  lix.  21. 

He  is  UNCHANGEABLE. 

I  am  the  Lord,  I  change  not.  Mai.  iii.  6. 
The  immutability  of  his  counsel.  Heb.  vi.  17. 
With  vvhum  is  no  variableness,  neither  shadow  of  turning. 
James  i.  17. 

He  is  unchangeable  in  his  determination  to  punish  all 
unrepenting  sinners,  and  in  his  love  and  mercy  to  thos« 
who  fear  and  obey  him. 
(;od  is  not  a  man  that  he  should  lie,  neither  the  son  of  man  that 

he  should  repent.    Num.  xxiii.  19. 
The  strength  of  Israel  will  not  lie  nor  repent.    1  Sam.  xv.  29. 

Yet,  however  positive  the  denunciations  of  God  against 
sin  ma^  appear,  they  are  not  to  be  understood  as  shutting 
wp  any  repenting  sinner  in  despair.  Nor  can  we  have  any 
encouragement  to  expect  the  fulfilment  of  any  promises  in 


ON   THE    CREED.  37 

which  we  once  appeared  to  have  an  interest,  after  we  have 
forsaken  that  path  of  holiness,  which  was  the  evidence  of 
our  title  to  those  blessinpfs. 
And  tlie  Lord  repented  of  the  evil  that  he  thought  to  do  unto 

his  people.    F^>;od.  xxxii.  14. 
It  repenteth  me  that  I  have  set  up  Saul  to  be  king.    1  Sam.  xr. 

1 1 .  So. 
And  God  repented  of  the  evil  that  he  had  said  he  would  do 

unto  them  ;  and  he  did  it  not.    Jon.  iii.  2.  10. 
If  tiiat  nation   do  evil  in  my  sight,  I  will  repent  of  the  good 
wherewith  I  said  I  would  benefit  them.   Jer.  xviii.  S — 10;  see 
also  Jer.  xxvi.  13  ;  xlii.  10. 

How  does  the  Creed  further  describe  God? 

As  the  "  Maker  of  heaven  and  earth  ;"  the  Nicene  creed 
adds,  "  and  of  all  things  visible  and  invisible." 

We  must  believe,  not  only  that  they  were  made,  but 
t!iat  they  were  made  by  God,  and  at  the  time  and  in  the 
manner  described  by  Scripture.  Men  work  from  materials  ; 
but  God  formed  all  things  fnom  nothing. 

He  calleth  those  things  which  be  not  as  though  they  were. 

Rom.  iv.  17. 
The  worlds  were  framed  by  the  word  of  God,  so  that  the  things 

which  are  seen  were  not  made  of  things  which  do  appear. 

Heb.  xi.  3. 

The  work  of  creation  is  described  in  the  first  and  second 
chapters  of  Genesis. 
In    the   beginning   God  created  the   heavens    and   the   eartll. 

Gen.  i.  1. 
1st  day.  He  made  the  light. 
2d  day.  The  firmament. 

3d  day.  Waters  separated  from  the  land ;  grass,  and  fruit  trees. 
4th  day.  The  sun,  moon,  and  stars, 
yth  day.  Inhabitants  of  water,  and  fowls. 
6th  day.  Beasts  and  reptiles. — Man  out  of  dust 

(Dust  thou  art.    Gen.  iii.  19.) 
7th  day.  He  rested,  and  hallowed  the  seventh  day. 
In  six  days  the  Lord  made  the  heavens  and  the  earth.    Exod. 

XX.  11  ;  xxxi.  17. 
The  heavens,  the  work  of  thy  fingers,  he.   Ps.  viii.  3. 
He  commanded,  and  thev  were  created.   Ps.  cxlviii.  5. 
He  made  the  earth  by  his  power,  and  hath  stretched  out  th« 

heavens  by  his  discretion.    J^r.  x.  12  ;  li.  15. 
Thou,  Lord,  "in  the  beginning,  hast  laid  the  foundation  of  the 

earth.    Heb.  i.  10. 
Every  house  is  builded  by  some  man,  but  he  that  built  all  thing* 

is  God.    Heb.  iii.  4. 
Angels  were  also  created  by  God. 
Who  maketh  his  angels  spirits,  his  ministers  a  flame  of  fire.  Pa, 

civ.  4.  Heb.  i.  7. 

5 


38  ON   THE    CREED. 

Why  were  all  things  created  ? 

For  the  pleasure  of  the  Almighty. 
Thou  hast  created  all  thinjis,  and  lor  thy  pleasure  thry  arc  and 
were  created.    Rev.  iv.  1 1. 

Do  you  believe  in  God  the  Father,  in  all  his  characters 
and  attributes,  as  revealed  in  the  Scriptures]  Have  you 
been  reconciled  to  him  through  his  son  Jesus  Christ?  If 
so,  you  are  living  a  blameless  and  holy  life — obedient  to 
your  parents  and  teachers — desirous  to  receive  instruction 
— reverencing  the  sabbath — doing  to  others  as  you  would 
that  they  should  do  to  you — in  short,  keeping  all  the  com- 
mandments of  God,  and  hating  every  evil  way.  Then 
happy  indeed  is  your  state,  and  you  are  ripening  for  still 
more  exalted  happiness  in  another  world.  But  if  the 
absence  of  these  holy  habits  and  inclinations,  and  an 
attachment  to  sin  and  sinful  companions,  show  that  you  do 
not  yet  truly  believe  in  him,  that  you  are  still  unreconciled 
and  at  enmity  with  him,  let  the  conviction  stop  your  dan- 
gerous career.  Reflect  on  the  character  of  him  with  whom 
you  have  to  do.  Tremble  at  his  vengeance — lay  hold  on 
his  mercy — betake  yourself  unto  him,  and  say,  wdth  humble 
confidence,  but  salutary  fear,  "  Lord,  1  believe;  help  thon 
my  unbelief." 

NOTE. 

ON   THE   WOKDS,    I   BELIEVE. 

TirERE  is  probably  a  misapprehension,  in  llie  minds  of  many  persons, 
with  respect  to  the  nature  of  the  faith  wiiieh  is  professed  by  every  indi- 
vidual, who  says  of  all  the  articles  of  the  creed  I  he!  ir:ve.  He  thereby 
expresses  his  assent  to  them,  and  professes  his  faith  in  Ihem  to  the  world. 
"Remember,  then,  since  we  profess  tliis  failh,  which  is  the  proper  seat 
of  faith.  Not  our  boolcs,  our  tongues  only,  or  mcmorie.*,  or  judjiment, 
but  our  conscience  ;  and  not,  our' natural  conscience  defiled  and  stuffed 
with  sin,  but  renewed  and  sanctified  liij  gi  ace.  '  Holdif}^  (he  mystery  of 
Ihefailk  in  n  pure  conscience.'  "  iTim.  iii.  9. — Exposition  of  the  Creed, 
by  Archhishnp  Leightun. 

In  Bishop  Pearson's  exposition  of  the  creed  it  is  well  said:  "In  fh« 
heart  faith  is  seafeil ;  with  the  tnnjjue  confession  is  made  :  between  these 
two  salvation  is  completed.  'If  ihou  shalt  confess  with  thy  mouth  the 
Lord  Jesus,  and  shalt  believe  in  thine  heart  that  Gixl  hath  raised  him  from 
the  dead,  thou  shall  be  saved.'  Roui.  x.  9.  This/aiV/tof  the  heart  every 
one  ought,  and  is  presumed  to  have  ;  this  confession  of  the  mouth  every 
one  is  known  to  make  when  he  pronoimceth  these  words  of  the  creed  7 
believe;  and  if  true  he  may  with  comfort  say,  'the  word  of  faith  isnifth 
me,  even  in  my  mouth  and  in  my  heart.'  Rom.  x.  8.  Fir.st  in  my  heart 
really  assentimr,  then  in  my  moulh  clearly  antl  sincerely  '[)rofessing  with 
the  prophet  David,  'I  have  believed,  therefore  I  have'v  spoken.'  Pa. 
cxvi.  10." 


ON  OUR  LORD  JESUS  CHRIST.  .  39 

ON  THE  CREED. 

§  2.  ON  OUR  LORD  JESUS  CHRIST. 

What  is  the  second  article  in  the  Creed  7 

"  And  in  Jesus  Christ,  his  only  iSon,  our  Lord." 
What  is  the  meaning  of  the  word  JESUS? 

It  signifies  Saviour,  and  was  given  him  because  he  came 
to  save  all  who  believed  on  him,  from  sin  and  hell. 
That  thou  mayest  be  my  salvation  unto  the  end  of  the  earth, 

Isa.  xlix.  6. 
Thou  Shalt  call  his  name  JESUS  ;  for  he  shall  save  his  people 

from  their  sins.    Matt.  i.  21. 
The  Son  of  man  is  come  to  save  that  which  was  lost.    Matt. 

xviii.  11.  Luke  xix.  10. 
And  hath  raised  up  a  horn  of  salvation  for  us.    Luke  i.  69. 
Mine  eyes  have  seen  thy  salvation.    Luke  ii.  30. 
That  the  world  through  him  might  be  saved.   John  iii.  17. 
The  Christ,  the  Saviour  of  the  world.    John  iv.  42. 
I  came  not  to  judge  but  to  save  the  world.    John  xii.  47. 
There  is  none  other  name,  whereby  we  must  be  saved.    Acta 

iv.  12. 
From  whence  we  look  for  the  Saviour,  the  Lord  Jesus.    Phil. 

iii.  20. 
Jesus,  which  delivered  us  from  the  wTath  to  come.    1  Thess.  i.  10. 
God  hath  not  appointed  us  to  wrath,  but  to  obtain  salvation  by 

our  Lord  Jesus  Christ.    1  Thess.  v.  9. 
Christ  Jesus  came  into  the  world  to  save  sinners.     1  Tim.  i.  15. 
Who  gave  himself  for  us,  that  he  might  redeem  us  from  all  ini- 
quity.   Tit.ii.  14. 
He  became  the  author  of  eternal  salvation  to  all  them  that  obey 

him.    Heb.  V.  9. 
Having  obtained  eternal  redemption  for  us.    Heb.  ix.  12. 
Who  his  own  self  bare  our  sms  in  his  own  body  on  the  tree, 

that  we,  being  dead  to  sin,  should  live  unto  righteousness! 

1  Pet.  ii.  24. 
The  blood  of  Jesus  Christ  cleanseth  us  from  all  sin.   1  John  i.  7. 

What  was  the  state  of  man  to  require  this  salvation  ? 

Our  church,    in   her   ninth    article,    describes    man  as 
'•very  far  gone  from  original  righteousness,  and  of  his 
own  nature  ii  clined  to  evil,  so  that  the  flesh  lusteth  always 
contrary  to  the  spirit :  and  therefore,  in  every  person  born 
into  this  world,  it  deserveth  God's  wrath  and  damnation." 
Dead  in  trespasses  and  sins.    Eph.  ii.  1. 
The  heart  is  totally  depraved. 
And  God  saw  that  the  wickedness  of  man  was  great ;  and  that 
every  ima^mation  of  the  thoughts  of  his  heart  was  only  evil 
continually.   Gen.  vi.  5. 


40  .  ON  OUR  LORD  JESUS  CHRIST. 

The  heart  is  deceitful  above  all  things,  and  desperately  wicked 

Jer.  xvii.  9. 
From  wiihin,  out  of  the  heart  of  men,  proceed  evil  thoughts 
adulteries,  fornirations,  8ic.    Matt.  xv.  19.  Markvii.  21. 
The  Liturgy  of  our  Church  teaches  us  to  confess,  thai 
"  there  is  no  health  in  us :"  that  "  we  are  tied  and  bound 
by  the  chain  of  our  sins  :"  and  that  "  throncrh  our  sins  and 
wickedness,  we  are  sore  let  and  hindered."* 
Are  all  men  by  nature  in  this  wretched  condition  ? 
Yes. 
There  is  none  that  doeth  j^ood.   They  are  all  gone  aside — there 
is  none  that  doeth  good,  no  not  one.   Ps.  xiv.  1. 3. 

How  was  this  occasioned  ? 
By  the  fall  of  Adam. 
By  one  man  sin  entered  into  the  world.    Rom.  v.  12, 
By  nature  the  children  of  wrath.    Eph.  ii.  3. 
But  our  own  actual  transgressions,  without  original  sin, 
would  be  sufficient  to  ruin  us.     They  are  more  in  number 
than  the  hairs  of  our  head,  and  attended  with  the  most 
shocking  aggravations. 

If  you  are  yet  in  the  state  in  which  you  were  born  into 
the  world,  you  are  living  in  iniquity,  or  rather  dead  in 
trespasses  and  sins,  and  consequently  exposed  to  the  wrath 
and  damnation  of  God.  But  awful  as  your  condition  is,  it 
is  not  hopeless.  Jesus,  who  died  for  your  redemption, 
and  who  ever  liveth  to  make  intercession  for  you,  is  wait- 
ing to  extend  to  you  the  benefits  of  his  cross  and  passion. 
Come  unto  him,  and  though  your  sins  be  as  scarlet,  they 
shall  be  as  white  as  snow ;  though  they  be  red  like  crim- 
son, they  shall  be  as  wool. 

The  Catechism  says  of  the  Saviour,  "  who  redeemed  me  and 
all  mankind s"*^  how  did  Jesus  redeem  us  ? 
By  taking  upon  him  our  nature,  and  dying  in  our  stead. 
The  Word  was  made  flesh,  and  dwelt  among  us.    John  i.  14. 
Of  whom,  concerning  the  flesh,  Christ  came.    Rom.  ix.  5. 
God  sent  forth  his  Son,  made  of  a  woman.   Gal.  iv.  4. 
Made  in  the  likeness  of  men.    Phil.  ii.7. 
One  Mediator  between  God  and  men,  the  man  Christ  Jesus. 

1  Tim.  n.  5. 
Great  is  the  mystery  of  godliness :   God  was  manifest  in  the 

flesh.    ITim.  iii.  16. 
He  took  not  on  him  the  nature  of  angels  ;   but  he  took  on  him 
the  seed  of  Abraliam,  kc.    Heb.  ii.  16,  17. 

•  The  collect  containing  ihe  second  of  these  expressions  has  not  been 
inserted  in  the  American  Prayer  Book. 


ON    OUR   LORD    JESUS    CHRIST.  41 

He  was  sustained  in  the  same  manner  as  other  infants, 
for  like  them  he  was  helpless  and  dependent :  he  hun- 
gered, thirsted,  and  was  weary;  and  was  a  partaker  of  the 
various  bodily  infirmities  of  childhood. 
Jesus  increased  in  wisdom  and  stature.    Luke  ii.  52. 

He  had  all  the  affections  of  men.     He  wept,  and  rejoiced 
in  spirit. 
And  when  he  was  come  near,  he  beheld  the  city,  and  wept  over 

it.    Lukexix.41. 
Jesus  wept.   John  xt.  35. 

In  that  hour  Jesus  rejoiced  in  spirit.   Luke  x.  21. 
In  his  human  nature  he  differed  from  us  only  in  being 
sinless. 
He  was  in  aE  points  tempted  like  as  we  are,  yet  without  sin. 

Heb.  iv.  15. 
Such  an  High  Priest  became  us,  who  is  holy,  harmless,  vmde- 
filed,  and  separate  from  sinners.    Heb.  vii.  26. 

M^hat  is  the  meanmg  of  the  title  CHRIST? 

The  Anointed  One. 
The  Messias,  which  is,  being  interpreted,  the  Christ.  John  i.41. 
IVhy  is  he  called  the  Anointed? 

Because  he  was  anointed  or  set  apart  by  God  the  Holy 
Ghost,  to  be  the  Prophet,  Priest,  and  King  of  his  people; 
to  each  of  which  offices  persons  were  anointed  under  the 
law.  He  was  both  foretold  and  typified  in  these  charac- 
ters. 
God  anointed  Jesus  with  the  Holy  Ghost.   Acts  x.  38. 

Anointing  oil  was  used  on  these  occasions  by  the  Jews. 
This  shall  be  holy  anointing  oil  unto  me.    Exod.xxx.  51. 

Prophets  were  anointed. 
Elisha  Shalt  thou  anoint  to  be  prophet.    1  Kings  xix.  16. 
Christ  was  anointed  to  be  a  Prophet,  whose  office  was  to 
make  known  the  will  of  God. 

He  teaches  by  his  word,  his  ministers,  and  his  Spirit. 
Men  had  despised  all  other  prophets,  (Matt.  xxi.  37,)  so 
God  sent  his  Son. 
He  hatn  anointed  me  to  preach.  &c.   Isa.  Ixi.  1.   Luke  iv.  18. 
St.  Paul  calls  preaching,  prophesying.    1  Cor.  xiv.  1.  3,  4. 

Priests  were  anointed. 
And  thou  shall  anoint  them — that  they  may  minister  unto  me 

in  the  priest's  office.    Exod.  xl.  15. 
If  the  priest  that  is  anointed,  &c.    Lev.  iv.  3. 

Christ  was  anointed  as  a  Priest.     We  are  guilty,  and 
Christ  has  atoned  for  us  by  the  sacrifice  of  himself,  and 
by  his  intercession   alone  we  are  able   to  appear  before 
5* 


42  ON  OUR  LOnD  JESUS  CHRIST. 

God.     He  only  could  offer  an  acceptable   sacrifice,  and 
appease  his  Father's  wrath. 
Thou  art  a  priest  for  ever,  after  the  order  of  IVIelchizedec.   Ps. 

ex.  4. 
Christ  hath  g^iven  himself  for  us,  an  offering  and  a  sacrifice  to 

God.    Eph.  V.  2. 
This  priest  was  made  with  an  oath.   Heh.  vii.  21. 
Who  needeth  not  daily — to  offer  up  sacrifice — for  this  he  did 

once,  when  he  offi^red  up  himself.    Heb.  vii.  27. 
Every  high  priest  is  ordained  to  offer  jrifts  and  sacrifices,  where- 
fore it  is  of  necessity  that  this  man  have  somewhat  also  to 
offer.    Heb.  viii.  3. 
Kings  were  anointed. 
Saul,  1  Sam.  xv.  1.  I  Hazael,  1  Kin?s  xix.  15. 

David,  1  Sam.  xvi.  12.  '  Jehu,  1  Kin^'^s  xix.  16. 

Christ  is  described  as  a  King.  We  are  by  nature  en- 
slaved to  our  spiritual  enemies;  but  Christ  has  become 
our  King  to  deliver  us  from  them,  and  to  reign  over  our 
hearts  by  his  grace.  He  furnishes  us  with  strength  to 
conquer  our  enemies,  and  to  live  a  holy  life.  His  is  a 
Fpiritual  and  eternal,  not  a  worldly  kingdom. 
Yet  have  I  set  my  King;  upon  my  holy  hill  of  Zion.  Ps.  ii.  6. 
The  Prince  of  Peace — upon  the  throne  of  David,  and  upon  his 

kingdom,  to  order  it  and  to  establish  it.    Isa.  ix.  6,  7. 
Behold,  thy  King  cometh  unto  thee.   Matt.  xxi.  5. 
This  is  Jesus,  the  King  of  the  Jews.    Matt,  xxvii.  37. 
The  Lord  God   shall  give  unto  him  the  throne  of  his  father 
David  :  and  he  shall  reign  over  the  house  of  Jacob  for  ever. 
Luke  i.  32,  33. 
King  of  kings,  and  Lord  of  lords.    Rev.  xix.  16. 
Offend  not  then  his  majesty,  and  slight  not  his  love;  but 
receive  the   Christ  of  God   in  his  various  characters,  as 
your  Prophet,  your  Priest,  and  your  King.     Come  to  him, 
and  let  him,  as  a  Priest,  wash  you  from  your  gins  by  the 
blood  of  sprinkling,  and  apply  his  atonement  to  your  soul. 
Let  him,  as  a  Prophet,  teach  you  the  things  which  belong 
to  your  peace,  and  instruct  you  in  all  spiritual  knowledge. 
Let  him,  as  your  King,  reign  without  a  rival  in  your  heart, 
and  bring  not  only  every  action  and  word,  but  even  every 
thought,  into  subjection  to  him. 

What  were  the  circumstances  attending  our  Saviour"* s  incar' 
nation  ? 
He  "  was  conceived  by  the  Holy  Ghost:  born  of  the 
Virgin  Mary."  He  had  no  earthly  father  as  other  chil- 
dren have;  Joseph  was  only  his  supposed  parent.  Luke 
iii.  23. 


ON    OUR    LORD    JESUS    CHRIST.  43 

This  wonderful  event  was  foretold  many  ages  before  by 
Isaiah  the  prophet. 
\  virgin  shall  be  with  child,  and  shall  bring  forth  a  son.   Isa. 
viiru.   Matt.  i.  23. 

It  was  announced  to  Mary  herself  by  an  angel.^ 
The  Holy  Ghost  shall  come  upon  thee,  kc.    Luke  i.  35. 
When  does  our  Church  celebrate  the  Nativity  of  Jesus  Christ  ? 
At  the  season  called  Christmas. 

This  holy  festival  should  be  set  apart  for  devout  thank- 
fulness, and  the  promotion  of  those  religious  feelings 
which  would  prevent  our  affronting  God  by  the  abuse  of 
his  mercies. 

What  does  the  Creed  further  teach  us  to  believe  concerning 
Jesus  Christ? 
That  he  "  suffered  under  Pontius  Pilate,  was  crucified, 
dead,  and  buried."  ^ 

Jesus  suffered  without  the  gate.   Heb.  xiii.  12. 
Who  was  Pontine  Pilate? 

The  Roman  governor  of  Judea.  Luke  iii.  1.  He  is 
mentioned,  to  show  that  at  the  time  of  our  Saviour's  birth, 
the  supreme  government  was  departed  from  the  Jews,  as 
had  been  foretold  in  Gen.  xlix.  10. 

Tf  our  Saviour  was  both  God  and  man^  in  which  nature  did 
he  suffer  ? 
In  his  human  nature  only  :   his  divine  nature  could  not 
be  subject  to  pain. 
Christ  hath  sultered  for  us  in  the  flesh.    1  Pet.  iv.  1. 

How  did  lie  suffer  ? 

In  his  body  and  in  his  soul — poverty  and  privation  ; 
hunger,  and  thirst,  and  fatigue;  pain,  and  desertion,  and 
shame,  and  death  :  all  the  horrors  and  sufferings  of  which 
human  nature  is  capable ;  all  that  malice  could  invent,  or 
cruelty  inflict.  He  was  a  man  of  sorrows  from  the  cradle 
to  the  grave.  He  was  born  in  a  stable,  laid  in  a  manger, 
banished  from  his  country  while  a  child,  spent  his  youth 
in  the  occupation  of  a  carpenter,  was  without  a  home  in 
his  manhood,  was  tempted  of  the  devil  in  the  wilderness, 
and  persecuted  and  derided  by  men  during  his  ministry. 
He  was  betrayed  by  Judas,  one  of  his  own  disciples ;  for- 
saken by  the  rest  of  his  followers;  denied  by  Peter  with 
aths  ;  taken  by  the  soldiers  in  the  garden  of  Gethsemane  ; 


44  ON  OUR  LORD  JESUS  CHRIST. 

led  bound  to  Annas,  and  thence  to  the  palace  of  Caiaphas 
the  hiorh  priest ;  thence  taken  to  Pilate's  judgment-hall, 
when  false  witnesses  testified  against  him,  and  he  wasun 
justly  condemned.  He  was  scourged,  crowned  with 
thorns,  buffeted,  clothed  in  purple,  and  had  a  reed  put  into 
his  hand  ;  the  knee  was  bowed  to  him  in  derision,  and  he 
was  hailed  as  "  King  of  the  Jews,"  in  bitter  mockery. 
He  was  stripped  of  his  garments,  and  there  was  none  to 
pity;  (Ps.  Ixix.  20  ;)  though  Pilate  presented  him  before 
his  murderers  in  the  extremity  of  his  humiliation,  and 
said,  "  Behold  the  man  !"  he  was  led  away  to  Golgotha, 
bearing  his  cross,  till  he  fainted  under  the  load.  He  was 
crucified.  He  endured  a  punishment  considered  by  the 
Romans  so  degrading  that  it  was  never  inflicted  on  free- 
men, but  only  on  the  vilest  slaves.  He  was  stripped 
nakni,  his  arms  extended,  his  hands  and  feet  pierced  and 
nailed  fast  to  the  cruel  tree;  and  thus  was  he  lifted  up 
between  two  thieves,  a  spectacle  to  men  and  angels.  His 
whole  body  was  so  dislocated,  that  all  tHe  bones  were  out 
of  joint;  (Ps.  xxii.  17;)  and  in  this  deplorable  state  his 
life-blood  ebbed  slowly  away,  amidst  the  revilings  of  the 
beholders,  and  even  of  his  fellow  sufferers ;  till  he  cried 
with  a  loud  voice,  "  It  is  finished^  and  gave  up  the  ghost." 

Though  he  was  rich,  yet  for  your  sakes  he  became  poor,  that  ye, 
through  his  poverty,  misrht  be  rich.    2  Cor.  viii.  9. 

And  when  he  had  fiisted  forty  days  and  forty  nights,  he  was 
afterwards  an  hungered.    Matt.  iv.  2. 

.Jesus  saith,  I  thirst.    John  xix.  28. 

Jesus  therefore,  being  wearied  with  his  journey,  sat  thus  on  the 
well.    John  iv.  6. 

All  they  that  see  me,  laugh  me  to  scorn  ;  they  shoot  out  the  lip, 
they  shake  tlie  head.    Ps.  xxii.  7  ;  see  also  verses  12 — 18. 

He  is  despised  and  rejected  of  men.    Isa.  liii.  3. 

And  they  found  Mary  and  Joseph,  and  the  babe  lying  in  a 
manger.    Luke  ii.  16. 

Flee  into  Rs:vpt,  for  Herod  will  seek  the  young  child  to  destroy 
him.    Matt.  ii.  13. 

Is  not  this  the  carpenter,  the  son  of  Mary  1    Mark  vi.  3. 

The  foxes  have  holes,  and  the  birds  of  the  air  have  nests;  but 
the  Son  of  man  hath  not  where  to  lay  his  head.    Matt.  viii.  20. 

Then  was  Jesus  led  up  of  the  Spirit  into  the  wilderness,  to  be 
tempted  of  the  devil.    Matt.  iv.  1. 

The  Son  of  man  came  eating  and  drinking,  and  they  say,  Be- 
hold a  man  gluttonous  and  a  wine-bibber,  a  friend  of  publi- 
cans and  sinners.    Mark  xi.  19. 

Matt,  xxvii.  Mark  XV.  Luke  xxiii.  and  John  xix.  contain  an 
account  of  his  crucifixion,  and  the  circumstances  attending  it. 


ON    OUR   LORD    JESUS    CHRIST.  45 

Nor  were  outward  and  bodily  afflictions  the  whole,  or 
even  the  chief  part  of  his  sufferings.  His  soul  was  deeply 
acquainted  with  grief,  and  he  agonized  under  the  extre- 
mity of  spiritual  distress.  If  the  anguish  of  soul  endured 
by  one  convinced  sinner  be  so  great,  what  bounds  can  we 
imagine  to  his  arief  when  the  hand  of  God  was  pressing 
on  him  for  the  sin  of  millions  ! 

My  heart  is  like  wax ;   it  is  melted  in  the  midst  of  my  bowels 
Ps.  xxii.  14. 

He  began  to  be  sorrowful  and  very  heavy.    Matt.  xxvi.  37. 

My  soul  is  exceeding  sorrowful,  even  unto  death.     Matt,  xxvi. 
38. 

My  God,  my  God,  why  hast  thou  forsaken  me.    Matt,  xxvii.  46. 

He  began  to  be  sore  amazed,  and  to  be  very  heavy.    Mark  xiv.  33. 

His  sweat  was  as  it  were  great  drops  of  blood.   Luke  xxii.  44. 
Well  might  he  address  ungrateful   sinners  in  the  lan- 
guage which  Jeremiah  has  put  into  the  mouth  of  Jerusalfem. 

Is  it  nothing  to  you  all.  ye  that  pass  by?      Behold  and  see  ii 

there  be  any  sorrow  hke  unto  my  sorrow.  Lam.  i.  12. 
The  sufferings  of  Christ  were  perfectly  voluntary.  He 
could  have  had  at  any  moment  twelve  legions  of  antrels, 
amounting  to  600,000,  to  his  assistance;  and  one  of  those 
mighty  beings  was  sufficient  to  destroy  all  the  immense 
army  of  Sennacherib.  But  he  so  loved  men,  as  to  place 
himself  for  their  sakes  under  the  wrath  of  God  ;  and  suf- 
fered willingly,  because  he  had  pledged  himself  as  our 
surety;  that  by  his  stripes  we  might  be  healed. 

Do  not  say,  like  the  Scribes  and  Pharisees,  (Matt,  xxiii, 
30,)  "  If  we  had  been  in  the  days  of  our  fathers,  we 
would  not  have  been  partakers  with  them  in  his  blood." 
Every  time  we  sin  we  are  sharers  in  their  guilt,  for  we 
"crucify  the  Son  of  God  afresh,  and  put  him  to  an  open 
shame."  Heb.  vi.  6. 

What  assurances  have  we  that  Christ  really  was  dead  1  /or 
bodily  death  is  part  of  the  punishment  of  sin. 

Jesus — gave  up  the  ghost.    Mark  xv.  37. 

Having  said  thus,  he  gave  up  the  ghost.    Luke  xxiii.  46. 

I  lay  [my  hfe]  down  of  myself,    .Tohn  x.  18. 

One  of  the  soldiers  pierced  his  side,  and  forthwith  came  there- 
out blood  and  water.    John  xix.  34. 

Christ  our  Passover  is  sacrificed  for  us.    1  Cor.  v.  7. 

Christ  died  for  our  sins,  according  to  the  Scripture's:-  was  bu- 
ried and  rose  again  the  third  day,  according  to  the  Scriptures. 
1  Cor.  XV.  3,  4. 

Our  Lord  Jesus  Christ,  who  died  for  us.    1  Thess.  v.  9, 10. 


46  ON  OUR  LORD  JESUS  CHRIST. 

TVhat  happened  at  the  time  ? 

Various  prodigies  and  signs  took  place.  Matt,  xxvii. 
51—54. 

IVhen  does  our  Church  commemorate  the  Crucifixion  ? 
On  Good  Friday. 

How  solemn  a  season  ought  this  to  be  with  us  !  How 
deeply  should  ^'e  mourn  those  sins  which  crucified  our 
Lord! 

Why  did  Christ  suffer?     [See  note  on  the  forgiveness  of 

sins.] 

To  put  away  sin  by  the  sacrifice  of  himself. 

He  hath  made  liirn  to  be  sin   for  us  who  knew  no  sin,  that  we 

might  be  made  the  righteousness  of  God  in  him.    2  Cor.  v.  21. 

Christ  hath  redeemed  us  from  the  curse  of  the  law,  being  made 

a  curse  for  us.    Gal.  iii.  13. 
The  Scripture  hath  concluded  all  under  sin,  that  the  promise  by- 
faith  of  Jesus  Christ  might  be  given  to  them  that  believe. 
Gal.  iii.  22. 
They  that  are  Christ's  have  crucified  the  flesh  with  the  affections 

and  lusts.    Gal.  v.  24. 
Jesus  Christ,  by  whom  the  world  is  crucified  unto  me,  and  I 

unto  the  world.    Gal.  vi.  14. 
Blotting  out  the  hand-writing,  &tc. — nailing  it  to  his  cross.  Col. 

ii.  14. 
Christ  hath  once  suffered  for  sins,  the  just  for  the  unjust,  that 
he  might  bring  us  to  God.    1  Pet.  iii.  18. 
Mention  some  of  the  principal  types  of  this  offering  up  of 
our  Ijord  Jesus. 
The    offering   up    of  Isaac,  Gen.  xxii.  compared  with    Rom. 

viii.  32. 
The  Paschal  Lamb,  Exod.  xii.  compared  with  John  i.  29,  and 

1  Cor.  v.  7. 
The  Brazen  Serpent,  Num.  xxi.  7.  9,   compared  with  Isa.  xlv. 
22,  and  John  iii.  14,  15. 

TVhat  became  of  the  body  of  Jesus  offer  he  was  dead? 

It  was  buried  honourably  by  night,  by  .Joseph  of  Arima- 
thea,  who  begged  it  of  Pilate.   Matt,  xxvii.  57 — 60. 
Nicodemus  also  assisted  at  the  interment.    Johiixix.  39,  40. 
He  made  his  grave  with  the  rich.    ls:i.  liii.  9. 
Those  who  were  crucified  by  the  Romans  were  gene- 
rally exposed  to  the  fowls  of  the  air ;  and  a  guard  was  set 
to  prevent  pitying  friends  from  burying  their  bodies.  Matt, 
xxvii.  65,  GG. 

IVhat  next  do  we  believe  respecting  Jesus  Christ  ? 
That  "he  descended  into  hell.'' 
Helly  or  Ilades^  has  various  significations  in  the  Scriptures. 


•       ON  OUR  LORD  JESUS  CHRIST  47 

1.  The  gfrave. 

Out  of  the  belly  of  hell  criod  I.   Jon.  ii.  2. 

2.  'J'he  place  of  departed  spirits.     ^See  7iofe.'} 

3.  The  state  of  future  torment. 

In  hell  he  hft  up  his  eyes,  beiny;  in  torments.    Luke  xvi,  23. 
Thou  wilt  not  leave  my  soul  in  hell.    Ps.  xvi.  10.    Acts  ii.  27. 
Having  loosed  the  pains  of  death,  because  it  was  not  possible 

that  he  should  he  holden  of  it.    Acts  ii.  24. 
His  soul  was  not  left  in  hell,  neither  his  flesh  did  see  corruption. 

Acts  ii.  31. 
He  descended  into  the  lower  parts  of  the  earth.   Eph.  iv.  9. 

Why  did  Christ  thus  descend  into  hell  ? 
That  through  death  he  misht  destroy  him  that  had  the  power 
of  death,  that  is  the  devil.    Heb.  ii.  14. 

IVhere  was  the  soul  of  the  Redeemer  while  his  body  remained 
in  the  grave? 
In  paradise,  (Luke  xxiii.  43,)  where  the  souls  of  the 
righteous,  separated  from  their  bodies,  remain  till  the  day 
of  resurrection.  They  will  then  have  their  "  perfect  con- 
summation and  bliss  both  in  body  and  soul"  in  the  ''eter- 
nal and  everlasting  glory"  of  God.  Let  us  so  live  that 
such  may  be  our  resurrection,  and  that  we  rise  not  to 
shame  and  everlasting  contempt. 

NOTE. 

THE   PLACE   OF   DEPARTED    SPIRITS. 

These  word-?  are  from  the  American  Prayer  Book,  in  which  the  article 
of  the  Creed  last  considered,  (he  descended,  &c,)  are  said  to  be  "of 
the  same  mt^ariing"  with  these:  "he  went  into  the  place  of  departed 
xphits."  Tliis  beins  the  sense  in  which  this  article  is  received  by  the 
Protestant  Episcopal  Church,  it  is  desirable  to  add  a  few  ^ords  for  its 
further  explanation. 

In  the  original  of  the  New  Testament,  there  are  two  words  which  the 
translators  of  the  English  version  render  /tell.  These  are  gehenna  and 
hades.  The  former  of  these  always  means  the  place  of  pnni.shment,  the 
latter  "was  among  Greek  authors  used  inditT.'rentiy  for  Ike  place  of  aii 
departed  souls,  whether  good  or  bad  ;  and  by  it  were  meatit  the  invisible 
regions  where  those  spirits  were  lodged."  {Bishop  Burnel.)  We  know 
that  the  souls  of  men  after  death  are  in  a  separate  state,  and  must  so 
continue  until  the  resurrection.  What  that  state  i.s  we  do  not  know,  ex- 
cept the  general  fact  that  the  righteous  enjoy  happiness  and  the  wicked 
misery,  but  neither  so  complete  as  they  will  be  after  the  re-union  of  the 
soul  and  body.  Our  knowled^re  on  this  point  being  thus  limited,  we  can- 
not follow  our  Lord  into  "  the  place  of  departed  spirits,"  and  ascertain  the 
precise  manner  in  which  his  soul  existed  there,  nor  are  we  required  to 
make  the  attempt.  All  that  is  designed  by  this  article  of  the  creed  probably  |i 
is,  that  Christ  sulTorefl  dp;\(h  fully,  not  only  in  its  effects  upon  the  body,  but 
the  soul.  That  "  while  his  body  was  laid  in  a  grave  as  ordinarily  the  bo- 
dies of  dead  men  are,  his  soul  was  conveyed  into  such  receptacles  as 
the  souls  of  other  persons  use  to  be."'— Bishop  Pearson  on  the  Creed. 


id  ON   THE    DIVINITY    OF    CHRIST.  * 

ON  THE  CREED 

§  3.    ON   THE    DIVINITY    OF    CHRIST. 

Jesus  Christ  has  been  considered  as  the  Saviour,  and 
as  the  Anointed  of  God;  we  must  now  consider  him  as 
the  ^^  Only  Son''''  of  God,  and  as  '•''Our  Lord  ;^^  a  part 
of  our  belief  of  such  importance  as  to  demand  a  distinct 
and  separate  discussion. 

What  evidence  have  we  that  Jesus  Christ  is  the  only  Son  of 
God  ?* 

1.  We  have  the  witness  of  men. 

Thou  art  Christ,  the  Son  of  the  hving  God,    Matt.  xvi.  16. 

We  beheld  his  glory,  as  of  the  only  begotten  of  the  Father. 

John  i.  14. 
The  only  begotten  Son,  &c.  John  i.  18. 
I  saw  and  bare  record  that  this  is  the  Son  of  God.   Johni.  34. 
Nathaniel  said,  Thou  art  the  Son  of  God.   John  i.  49. 
I  belfeve  that  thou  art  the  Christ,  the  Son  of  God.  John  xi.  27. 
I  believe  that  Jesus  Christ  is  the  Son  of  God.    Acts  viii.  37. 
God  sent  his  only  begotten  Son  into  the  world.    1  John  iv.  9. 
We  have  a  great  High  Priest,  Jesus  the  Son  of  God.  Heb.  iv.  14. 

2.  We  have  the  witness  of  Christ  himself. 

Art  thou  the  Son  of  the  Blessed  1    and  he  said,  I  am.     Mark 

xiv.61,  62. 
God — gave  his  only  begotten  Son.    John  iii.  16. 
He  that  believeth  not  is  condemned  already,  because  he  hath 

not  believed  in  the  name  of  the  only  begotten  Son  of  God. 

John  iii.  18. 
The  Son  of  God — is  he  that  talketh  with  thee.   John  ix.  35.  37. 
I  said,  I  am  the  Son  of  God.   John  x.  36. 

3.  We  have  also  the  witness  of  God  the  Father. 
Thou  art  my  Son,  this  day  have  I  begotten  thee.  Ps.  ii.  7.  Acts 

xiii.  33.  Heb.  i.  5  ;  v.  5. 
This  is  my  beloved  Son,  in  whom  I  am  well  pleased.  Matt.  iii. 

17  ;  xvii.  5. 
That  holy  thing  shall  be  called  the  Son  of  God.   Luke  i.  35. 

Jesus  Christ  is  also  our  Lord, 
The  Lord  said  unto  my  Lord,  kc.   Ps.  ex.  1.    Matt.  xxii.  44. 
That  every  tongue  should  confess  that  Jesus  Christ  is  Lord. 

PhiL  ii.  11. 
Gur  Lord  and  Saviour  Jesus  Christ.    2  Pet.  iii.  18. 
Who  Is  King  of  kings,  and  Lord  of  lords.     1  Tim.  vi.  15.  Rev. 
xvii.  14;  xix.  16.     [See  also  John  xiii.  13.] 
Remember,  that  he  that  honoureth  not  the  Son^  honour- 
Mth  not  the  Father  which  hath  sent  him.  John  v.  23.    And 
'hink  not  to  honour  him  with  your  lips,  and  call  nun  Lordj 
*  See  note  at  tlie  end  of  the  section,  page  63. 


ON  THE    DIVINITV    OF    CHRI3T.  49 

Lordy  while  you  do  not  the  things  which  he  commands 
you.  Luke  vi.  46.  Join  in  the  confession,  'Thou  only 
art  holy ;  thou  only  art  the  Lord;  thou  only,  O  Christ, 
with  the  Holy  Ghost,  art  most  high  in  the  glory  of  God 
the  Father  ;'  and  while  you  believe  that  Jesus  is  God,  and 
has  '  made  a  full,  perfect,  and  sufficient  sacrifice,  oblation, 
and  satisfaction,  for  tlie  sins  of  the  whole  world,'  pray  Xhit 
you  '  may  receive  forgiveness  of  sins,  and  an  inheritance 
among  them  that  are  sanctified  by  faith  that  is  in  him.' 
Acts  xxvi.  18. 

In  order  that  our  faith  in  him  may  be  strengthened,  let 
us  examine  the  proofs  of  his  Divinity. 

It  appears  from  many  passages  of  the  New  Testament, 
that  our  Lord  Jesus  Christ  directed  both  his  disciples  and 
the  Jews  to  the  Prophecies  of  the  Old  Testament  as  point- 
ing out  the  Messiah  to  be  such  a  character  as  they  saw  him 
to  be.  Luke  xxiv.  25—27.  44—46.  John  v.  39.  46. 
And  that  the  Apostles  frequently  referred  to  the  Scriptures 
of  the  Old  Testament  for  proofs  of  his  Divinity. 

John  i.  45.    Acts  iii.  22.  24 ;  xiii.  27 — 30 ;  xvii.  2,  3  ;  xxvi.  22  ; 

ixviii.  23.    IPet.  i.  10,  11. 
To  him  give  all  the  prophets  witness.    Acts  x.  43. 


COMPARE 

WITH 

COMPARE 

WITH 

Geo.  3.  15, 

Rom.  16.  20. 

Ps.  40.  6—8, 

Heb.  10.  1-14. 

12.  1-3,     ^ 

Matt.  I.  1. 
Acts  3.  25,  26. 
Gal.  3.  8-16. 

45.  6,  7, 

1.  3,  9. 

22.  18,          1 
26.  2-5, 

47, 

\  Applied  by  tha 
(     Jews. 

28.  13,  14,  J 

68.18, 

Eph.  4.  7,  8. 

14.  18,  19, 

Heb.  7.  1,  2. 

69.9, 

John  2.  17. 

(  Mai.  3.  1. 

21, 

Matt.  27.  31. 

48.  15,  16, 

;  \cts  7.  30.  35. 

72.  17, 

Kev.  15.  4. 

(  Rev.  10.  1.  6. 

78.  56, 

1  Cor.  10.  9. 

49.  10, 

Luke  1.  33. 

88.  15, 

Mark  14.  33. 

Bxod.  17.  7, 

1  Cor.  10.  9. 

89.20. 

Luke  1.  69. 

Lev.  16.  2, 

Ileb.  4.  14. 16. 

97.7. 

Heb.  1.6. 

Numb.  21.  8.  9, 

.lohn  3.  14. 

102.  25,  26, 

1.  10-12: 

24.17, 

Rev.  22.  16. 

106.  14, 

1  Cor.  10.  9. 

35.^, 

Heb.  6.  18. 

109.  4—20. 

Acts  1.  15—20. 

Deut.  18.  i;>-19, 

Acts  3.  ^. 

110. 

\  Matt.  -22.  44. 
^Heb.  I.  13. 

1  Sam.  2.  10, 

10.  38. 

2Chron.  6.  19, 

17.  24. 

118.  22,  23, 

\  Mark  12.  10. 
^\cts4.  11. 

Job  19.  25-27, 

Rev.  5.  9. 

Pi.  2, 

Acts  4.  25-27. 

132,  11, 

Luke  1.  69,  70. 

3. 

Heb.  2.  6-9. 

Prov.  8.  22.  31, 

John  1.  I,  2. 

16.10, 

S  Acts  2.  31. 
?           13.  35. 

30.1, 

3.13. 

Cant.  1.  4,  and  7 
elsewbere,      \ 

6.44. 

22, 

Matt.  27.  46. 

23,                 I 

80.1, 

».  T-10, 

John  10. 14. 
.iU2.  13. 

Isa.  7.  14, 
3.  13-15, 

Matt.  1.  23. 
S  Rom.  9  33. 
i  1  Pet.  2.  7,  9 

50 


ON   THE   DIVINITV    OF   CHRIST. 


COMPARE 

Isa  9.  6,  7, 
11.  1-10, 
28.  16, 
35.  4—6, 
40.  3—5, 
40.  K),  11, 
42.  1-4, 
'    44.6, 
45.23, 
49.6, 
50.6, 
52.  14, 
53, 
B'l.  5, 
55.4, 
59.  20, 

61.  1, 

62.  1—3, 

63.  1—6, 
65.  1,  2, 

Jer.  23.  5,  6,        } 

33.  15,  16,    \ 

31.22, 

Ezek.  17.  22—24, 

34.  23,  24, 

37.  24,  25, 


WITH 

Lukel.  32,  33. 
Rom.  15.  12. 
9.  33. 
Matt.  1 1.  2—6. 

3   1—3. 
John  10.  11.  16. 
Matt.  12.  17—21. 
Kev.  1.  8. 
Uotn.  14.  11. 
.\cts  13.  47. 
Matt.  26.  67. 

27.  29,  30. 

26  and  27. 
.John  3  29. 
IS.  37. 
Rom.  II.  26. 
Luke  4.  18. 
Acts  26.  23. 
RtiV.  19  13. 
Rom.  10.  20. 

2Cor.5.  21. 

Luke  1.  34,  35. 
Matt.  13.  32. 
Rev.  22.  16. 
Luke  1.  32. 


COMPARE 

Dan.  2.  44,  45, 
7.  13,  14, 
9.  26, 
IIos.  I.  7-11, 
.3.5, 
11.  1, 
12.3  5, 
.Joel  2.  28—3-2, 
Amos  9.  11,  12, 
Ohad.  ver.  21. 
.Ion.  1.  17, 
Mic.  5.  2—4, 
Nah.  1.  1.5, 
Jiab.  3.  18, 
Zeph.  3.  15—17, 
Hag.  3.  6—9, 
Zech.  2.  10, 
3.8, 

6.  12,  13, 
9.9, 

11.  8-13, 

12.  10, 
13.7, 
14.  5, 

Mai.  3.  ]-3, 
4.  2—6, 


WITH 
Rev.  11.  15. 
I  Cor.  15.  24. 
Luke  24.  26. 
Matt.  1.  21—21 
\cts  15.  16. 
Matt.  2.  15. 
.\cts  7.  30-35. 

2.  16—21. 
15.  15—17. 
Rev.  11.  15. 
Matt.  12.  40. 

2.  5,  6. 
Acts  10.  36. 
Luke  2.  30. 
Rev.  21.  3. 
Heb.  12.  25,  26. 
.lohn  1.  14. 
Luke  1.  78. 
Heb.  6.  20. 
Malt.  21.  5. 

27.  7— la 
.John  19.  37. 
Matt.  26.  31. 

25.31. 

11.  10. 
Mark  9.  11,  12. 


In  what  passages  of  Scripture  is  Christ  spoken  of  as  God? 
Thy  throne,  6  Goil,  is  for  ever.    Ps.  xlv.  6.    Heb,  i.  8. 
The  mighty  God,  the  everlasting  Father.    Isa.  ix.  6. 
Holy,  holy,  holy,  is  the  Lord  of  Hosts.    Isa.  vi.  3. 
These  things  said  Esaias,  when  he  saw^  his  glory,  and  spake  jo 

him,  (Christ.)    John  xii.  41. 
Awake,  0  sword,  against  the  man  that  is  my  follow.  Zech.  xiii.  7. 
Emmanuel,  which  being  interpreted,  is,  God  with  us.  Matt.  i.  23. 
The  Word  was  Grod.  The  word  was  m-:.de  flesh,  he.  John  i.  1. 4. 
The  Jews  sought  to  kill  him,  because  he  made  himself  equal 

with  God.   John  v.  18. 
Thou,  being  a  man,  makest  tliyself  God.    John  x.  33. 
Feed  the  church  of  God,  which  he  hath  purchased  with  his  own 

blood.    Acts  XX.  28. 
Christ,  who  is  over  nil,  God  blessed  for  ever.    Rom.  ix.  5. 
Who  being  in  the  form  of  (iod,  thought  it  not  robbery  to  be 

equal  with  God.    Phil.  ii.  G. 
In  him  dwelleth  all  the  fulni'ss  of  the  Godhead  bodily.  Col.  ii.  9. 
God  was  manifest  in  the  tlcsh.    1  Tim.  iii.  16. 
The  great  God  and  our  .Saviour,  Jesus  Christ.   Tit.  ii.  13. 
His  Son  Jesu.s  Christ;  this  is  the  true  God.    1  John  v.  20. 
The  only  wise  God  our  Saviour.   Jude  25. 


There  are  certain  attributes  or  perfections  which  belong 
to  none  but  the  Supreme  Bein^.  Wherever,  therefore,  we 
find  these  perfections  ascribed  to  any  being  in  the  Scrip- 


ON   THE    DIVINITY    OF    CHRIST.  51 

tures,  we  have  the  fullest  assurance  that  this  being  is 
God:  for 
He  will  not  f^ive  his  glory  to  another.   Isa.  xlii.  8. 

1.  God  existed  from  eternity. 

I  am  the  first,  and  1  am  the  last ;  and  beside  me  there  is  no  God. 

Isa.  xliv.  6. 
The  same  declaration  is  made  by  Christ. 
I  am  the  first,  and  I  am  the  last.    Rev.  i.  17 ;  xxii.  13. 
Out  of  thee  shall  he  come  forth — whose  goings  forth  have  been 

firom  of  old,  from  everlasting.   Mic.  v.  2. 
Before  Abraham  was.  I  am.    John  viii.  58. 

(By  which  name  God  revealed  himself  to  Moses.  Exod. 
iii.  24.) 
I  came  forth  from  the  Father,  and  am  come  into  the  world. 

John  xvi.  28. 
The  glory  which  I  had  with  thee  before  the  world  was.     John 

xvii.  5. 
Melchisedec,  having  neither  beginning  of  days,  nor  end  of 

life,  but  made  hke  unto  the  Son  of  God.    Heb.  vii.  3. 
Jesus  Christ,  the  same  yesterday,  and  to-day,  and  for  ever. 

Heb.  xiii.  8. 
If  David  call  him  Lord,  how  is  he  his  son  1    Matt.  xxii.  45. 
I  am  the  root  and  the  otfspring  of  David.  Rev.  xxii.  16. 

2.  God  created  all  things. 

I  am  the  Lord  that  maketh  all  things,  alone,  by  myself.    Isa, 

xliv.  24. 
I,  even  my  hands,  have  stretched  out  the  heavens.  Isa.  xv.  12. 

We  find  creation  ascribed  to  Christ. 
All  things  were  made  by  him.  John  i.  1.  3.  10. 
All  things  were  created  by  him  and  for  him.    Col.  i.  16. 
Thou  Lord  in  the  beginning  hast  laid  the  foundation  of  the 

earth.    Heb.  i.  10. 
For  whom — and  by  wl  om  are  all  things.   Heb.  ii.  10. 
Thou  hast  created  all  things.    Rev.  iv.  11. 

3.  God  supports  and  sustains  all  things. 

In  whose  hand  is  the  soul  of  every  living  thing,  and  the  breath 

of  all  mankind.   Job  xii.  10. 
Thou  takest  away  their  breath,  they  die.    Ps.  civ.  29 
The  same  is  said  of  Christ. 
Upholding  all  things  by  the  word  of  his  power.   Heb.  i.  3. 
By  him  all  things  consist.   Col.  i.  17. 

4.  God  is  omnipresent. 

The  eyes  of  the  Lord  run  to  and  fro  through  the  whole  earth. 

2  Chron.  xvi.  9. 
We  find  that  Christ  is  also  present  everywhere. 
Where  two  or  three  are  gathered  together  in  my  name,  there  am 

I  in  the  midst  of  them.   Matt,  xviii.  20. 
I  am  with  you  alway,  even  unto  the  end  of  the  world.     Matt. 

xxviii.  20. 
While  conversing  with  Nicodemus.  he  called  himself  "the  Son 

of  man,  which  is  in  heaven."   John  iii.  13. 


52  ON    THE    DIVINITY    OF    CHRIST. 

He  is  always  in  every  place,  for  he  can  attend  to  the  prayerfl 

of  all  that  call  upon  liirn.    1  Cor.  i.  2. 
He  is  therefore  able  to  succour  them  that  are  tempted.    Heb. 

ii.  18. 
He  is  always  at  hand  to  defend  his  sheep,  so  that  none  shall 

pluck  them  out  of  his  hand.   John  x.  28. 

5.  God  is  omniscient. 

The  Lord  looketh  on  the  heart.   1  Sam.  xvi.  7. 

Thou  only  knowest  the  hearts  of  the  children  of  men.  2  Chron. 

vi.  30. 
I  the  Lord  search  the  hearts,  I  try  the  reins.  Jer.  xvii.  9, 10. 

The  very  same  thing  is  said  of  Jesus  Christ. 

I  am  he  which  searcheth  the  reins  and  hearts.    Rev.  ii.  23. 

And  Jesus,  knowing  their  thoughts,  said.  Matt.  ix.  4 ;  xii.  26. 
Luke  vi.  8. 

Jesus  perceived  in  his  spirit,  that  they  reasoned  within  them- 
selves.  Mark  ii.  6.  8. 

Jesus,  immediately  knowing  in  himself,  said.   Mark  v.  30. 

He  knew  all  men,  he  knew  what  was  in  man.    John  ii.  24,  25. 

Jesus  knew  from  the  beginning  who  they  were  that  believed 
not.   John  vi.  64. 

Lord,  thou  knowest  all  things.   John  xxi.  17. 

6.  God  alone  is  the  object  of  divine  worship. 

Thou  shalt  worship  the  Lord  thy  God,  and  him  only  shalt  thou 

serve.   Matt.  iv.  10. 
Second  commandment.    Exod.  xx.  4 — 6. 

Yet  in  the  days  of  his  flesh,  Jesus  suffered  himself  to 
be  worshipped  by  his  disciples ;  after  his  resurrection  and 
ascension  he  was  worshipped  by  his  apostles  ;  and  he  is 
now  worshipped  in  heaven  by  the  glorified  hosts  of  saints 
and  angels. 
They  fell  down  and  worshipped  him.  Matt.  ii.  11. 
There  came  a  leper,  and  worshipped  him,  saying.  Lord,  if  thou 

wilt,  thou  canst  make  me  clean.    Matt.  viii.  2. 
They  which  were  in  the  ship,  came  and  worshipped  him.  Matt. 

xiv.  33. 
Then  came  she  and  worshipped  him,  saying,  Lord,  help  me. 

Matt.  XV.  25.  28. 
They  came  and  held  him  by  the  feet  and  worshipped  him. 

Matt.  xxvLii.  9. 
When  they  saw  him  they  worshipped  him.   Matt,  xxviii.  17. 
The  apostles  said  unto  the  Lord,  Increase   our  faith.    Luke 

xvii.  5. 
Lord,  remember  me  when  thou   comest  into  thy  kingdom. 

Luke  xxiii.  42. 
The  blind  man  whom  he  restored  to  sight,  worshipped  him. 

John  ix.  38. 
Thomas  said  unto  him.  My  Lord,  and  my  God.   John  xx.  28. 
Christians  are  described  as  cnlling  on  his  name,  tliat  is,  praying 
to  him.   Acts  ix.  14.  21.  1  Cor.  i.  2. 


ON    THE    DIVINITY    OF    CHRIST.  63 

They  stoned  Stephen,  calling  upon  God,*  and  saying,  Lord 

Jesus,  receive  my  spirit.    Acts  viii.  59. 
Whosoever  shall  call  upon  the  name  of  the  Lord  shall  be  saved. 

Rom.  X.  13. 
The  Apostle  Paul  prayed  to  Jesus,  and  received  this  answer. 

My  grace  is  sufficient;  My  strength  is  made  perfect,  &c.,  and 

he  adds,  That  the  poioer  of  Christ  may  rest  upon  me.   2  Cor. 

xii.  8,  9. 
He  prayed  to  Jesus  for  the  Thessalonians:  Now  our  Lord  Jesus 

Christ  comfort  your  hearts.  2Thess.  ii.  16,  17. 
Let  all  the  angels  of  God  worship  him.  Heb.  i.  6. 
The  twenty-four  elders  fell  down   before   the  Lamb,  saying, 

Blessing  and  honour  be  to  him  that  sitteth  on  the  throne, 

and  to  the  Lamb.   Rev.  v.  8.  13. 

NOTE. 

HIS     ONLY     SON. 

It  is  important  to  notice  this  expression.  By  it  we  express  the  belief 
thai  Jesus  was  the  Son  of  Gnd  in  a  sense  which  is  applicable  to  no  created 
being.  Whosoever  uses  this  part  of  the  creed  in  the  sense  which  Scrip- 
ture attaches  to  its  terms,  expresses  no  less  than  this.  '■  I  do  profess  to  be 
fully  assured  of  this  assertion,  as  of  a  most  certain,infallible,  and  necessary 
truth,  that  Jesus  Christ,  the  Saviour  and  Messias,  is  the  true,  proper,  and 
natural  Son  of  God,  begotten  of  the  substance  of  the  Father;  which  be- 
ing incapable  of  division  or  multiplication,  is  so  really  and  totally  commu- 
nicated to  him  that  he  is  of  the  sain«  essence  with  him,  God  of  God,  light 
of  light,  very  God  of  very  God.  And  as  I  assert  him  to  be  the  Son,  so  do 
I  also  exclude  all  other  persons  from  that  kind  of  sonship,  acknowledging 
none  but  him  to  be  begotten  of  God  by  that  proper  and  nalural  genera- 
tion."— Bishop  Pearson  on  the  Creed.  To  attach  to  the  expression  re- 
ferred to  a  lower  sense  than  this  is  inconsistent  with  the  Scriptures, 
whose  meaning  the  Creed  represents,  and  with  the  doctrine  universally 
prevalent  in  the  Church  when  the  creed  was  framed. 

OUR   LORD. 

The  table  in  this  section  (which  will  well  repay  the  reader  for  a  care- 
ful examination)  shows  that  many  passages  of  the  Old  Testament  which 
speak  of  the  Lord  or  Jehovah  are  quoted  or  referred  to  in  the  New  as 
being  spoken  of  Christ.  Thus  Malachi,  delivering  the  words  of  "the 
Lord  of  hosts,"  (iii.  1,)  says,  "  I  will  send  my  messenaer,  and  he  shall  pre- 
pare the  way  before  me."  In  St.  Matt.  xi.  10.  &c.  we  learn  that  this  mes- 
senger was  John  the  Bapti.--t,  and  he  came  as  we  know  to  prepare  the  way 
of  Christ.  It  was  also  prophesied  of  him  by  Isaiah  (xi.  3,  compared  with 
Matt.  iii.  3,)  that  he  should  prepare  the  way  of  the  Lord  (Jehovah  ;)  Zacha- 


*  The  reader  should  not  lay  any  stress  upon  the  occurrence  of  the 
name  oi  God  here,  as  it  is  not  in  the  original,  but  added  by  the  trans- 
lators of  the  English  Bible,  which  the  fact  of  its  being  in  Italic  letters  in- 
dicates. All  words  so  printed  in  the  English  Bible  are  thus  supplied  to 
complete  what  appeared  to  the  translators,  and  what  in  most  cases  is, 
obviously  the  sense.  This  passage  however  presents  conclusive  evidence 
of  the  Divinity  of  the  Saviour.  It  was  Jesus  upon  whom  Stephen  called, 
and  his  solemn  and  flying  prayer  thus  adtiressed  to  him  is  an  act  ofi 
worship,  which  it  would  be  idolatry  to  offer  to  him  were  he  not  God. 

6* 


ON    THE    RESURRECTION    OF    CHRIST. 

.  (as  declares  to  us  the  fulfilment  of  the  prophecy,  in  his  song  of  joy  on 
tlie  couiiug  of  our  Saviour,  (Luke  i.  76  )  saying  of  John,  "thou  shalt  go 
before  the  late  of  the  Lord  to  prepare  his  way,"  "where,"  says  Bishop 
Pearson,  "CVuis/  is  certainly  ilie  Lard,  and  the  Lord  undeniably  Jehovah." 
y<i  also  the  d-^claration  of  Joel,  (ii.  32;)  "  Whosoever  shall  call  upon  the 
ndine  of  tlie  Lo;jd  (Jehovah)  shall  be  delivered,"  is  applied  by  st  Paul 
in  Itom.  X.  13  to  the  Lord  Jesus,  as  is  evident  from  the  ninth  verse  of  the 
eaino  clmpter.  "If  thou  shalt  confess  with  thy  mouth  the  Lord  Jesus 
— tlioii  shalr  be  saved."—"  For  whosoever  shall  call  upon  the  name  of  the 
Lord  shall  be  saved."  The  Lord  Jesus  is  therefore  he,  of  whom  the 
prophet  spoke  as  Jehovah. 

These  passa^res  are  (juoted  from  among  many  to  illustrate  the  argument, 
Uf  nil  which  some  further  remarks  may  be  found  in  Bishop  Pearson  on 
the  Creed.  This  author  also  points  out  another  sense  in  which  the  title 
of  "  our  Lord"  is  applied  to  Christ,  of  which  it  is  important  to  speak.  The 
Saviour  in  his  Divine  nature  is  Lord  from  eternity.  He  is  also  Lord  over 
all  thinirs  in  virtue  of  his  office  as  Mediator  between  God  and  man.  "As 
we  have  observed  two  natures  united  in  his  person,  so  must  we  also  con- 
sider two  kinds  of  dominion  belonging  respectively  to  those  natures ; 
one  inherent  in  liis  divinity,  the  other  bestowed  upon  his  humanity  ;  one 
as  he  is  Lord  the  maker  of  all  things,  the  other  as  he  is  made  Lord  of  all 
thiiiirs."  "The  Word  was  God,"  (John  i.  1.)  and  as  such  possessed  of 
the  first  kind  of  dominion  ;  he  was  "made  both  Lord  and  Christ,"  (Acts 
ii.  3t>,)  when  he  took  upon  him  the  nature  of  man,  and  became  our  Media- 
tor with  God,  and  as  such  is  Lord  m  the  second  sense.  "These  two 
meanings  must  be  united  in  order  to  understand  rightly  the  force  of  our 
expression  when  we  declare  our  belief  in  Christ  as  our  Lord."  "And 
ttiough  he  be  thus  Lord  of  all  things,"  Bishop  Pearson  adds,  "by  the 
first  creation  and  preservation  of  them,  yet  he  is  more  peculiarly  the 
Lord  of  us  who  by  faith  are  consecrated  to  his  service  :  for  through  the 
work  of  our  redemption  he  becomes  our  Lord  both  by  the  right  of  con- 
quest and  of  purchase,  and  making  us  the  sons  of  God  and  providing 
heavenly  mansions  for  us,  he  acquires  a  further  right  of  promotion,  which, 
considering  the  covenant  we  all  make  to  serve  him,  is  at  last  completed 
in  the  right  of  a  voluntary  obligation.  And  thus  1  believe  in  Christ  our 
Lord." 


ON  THE  CREED. 

,  §  4.    ON    THE    RESURRECTION   OF    CHRIST. 

WoAT  does  the  Creed  further  teach  us  to  believe  concerning 
Jesus  Christ  ? 
That  *'  the  third  day  he  rose  from  the  dead." 
This  event  was  foretold  by  our  Saviour,  who  made  fre- 
quent allusions  to  it. 
Matt.  xii.  40 ;  xvi.  21 ;  xvii.  23  ;  xx.  19.   Mark  viii.  31  ;  ix.  31 ; 
X.  34;  xiv.  ,58.     Luke  ix.  22;  xiii.  32;  xviii.  33;  xxiv  7. 
John  ii.  19.  21  ;  x.  15.  IS. 
These  declarations  must  have  been  made  very  explicitly 
and  very  publicly,  as  an  attempt  on  the  part  of  his  follow- 
ers to  accomplish  the  prophecy,  was  expected  by  the  chief 
priests.  Matt,  xxvii.  63.    An(i  the  risen  Jesus  upbraids 


ON   THE    RESURRECTION    OF   CHRIST.  55 

his  disciples  with  their  backwardness  in  believing  a  fact 
so  plainly  declared  to  them. 
O  fools,  and  slow  of  heart  to  believe.   Luke  xxiv.  25. 
They  knew  not  the  Scriptures,  that  he  must  rise  again  from  the 
dead.    John  xx.  9. 
The  resurrection  was  typified  in 
Isaac's  being  brought  to  be  sacrificed.  Heb.  xi.  19. 
Jonah's  being  three  days  and  three  nights  in  the  whale's 
belly.  Matt.  xii.  40. 

Our  Saviour  died  on  Good  Friday,  the  day  of  prepara- 
tion, about  three  o'clock  in  the  afternoon  ;  he  was  buried 
that  evening,  and  was  in  the  grave  on  Saturday,  (the  Jew- 
ish Sabbath,)  Matt,  xxviii.  1.  Mark  xvi.  1,  -2.  Luke  xxiii. 
56.  On  Saturday  night  the  chief  priests  obtained  of  Pi- 
late a  guard  to  watch  the  body  till  the  third  day  should  be 
past.  Matt,  xxvii.  63—66.  On  the  first  day  of  the  week 
(our  Sunday)  early  in  the  morning,  he  rose  again. 

The  Jewish  Sabbath  commemorated  the  redemption  of 
Israel  from  Egyptian  bondage.  The  Christian  Sabbath 
commemorates  the  redemption  of  the  soul  from  the  worse 
bondage  of  Satan.     It  is  called  the  Lord's  Day.  Rev.  i.  10. 

What  do  you  mean  hy  Christ'' s  rising  from  the  dead? 

His  soul  and  his  body,  which  had  been  separated  by 
death,  were   reunited,  and  he  rose  with  the  same  body 
with  which  he  died. 
What  are  the  proofs  of  his  resurrection  ? 
Men  and  angels  testified  it. 

The  soldiers  appointed  to  watch  the  sepulchre.  Matt, 
xxviii.  11. 
Matt  xxviii.  6.  9, 10. 17.  Mark  xvi,  6.  10.  13.   Luke  xxiv,  4 — 6. 
15—35.    John  xx,  12,  14,  19.  26.    Acts  i.  3 — 9;  iv.  33;  xiii. 
33.   Rom.  i.  4.    1  Cor.  xv.  5 — 8,    2  Tim.  ii.  8. 

He  conversed  with  his  disciples,  and  ate  and  drank  with 
them,  &c.  He  continued  on  earth  forty  days  after  his 
resurrection.  Acts  i.  3. 

The  facts  of  which  the  evidence  of  the  resurrection  con- 
sists, are  attested  by  a  succession  of  witnesses,  and  may 
be  comprised  under. 

Appearances  of  the  Angels. 
To  the  Roman  soldiers.    Afatt.  xxviii.  3, 
To  the  other  Mary  and  Salome.   Mark  xvi.  5. 
To  Joanna  and  those  with  her.   Luke  xxiv.  4.  11. 
To  Mary  Magdalene.  John  xx.  11,  12. 


56  ON   THE    RESURRECTION    OF    CHRIST. 

Appearances  of  Christ  to  the  women. 
To  the  other  Mary  and  Salome.    Matt,  xxviii.  9. 
To  Mar>'  Magdalene.    John  xx.  15. 

Appearances  of  Christ  to  the  disciples  and  apostles. 

He  must  have  appeared  often  during  the  forty  days  he 
was  upon  earth ;  of  the  visits  which  he  made  eleven,  viz. 
those  to  the  women,  and  the  following,  are  mentioned. 
To  the  eleven  in  Galilee.   Matt,  xxviii.  16. 
To  the  two  disciples  in  journeying  to  Emmaus.   Mark  xvi.  12 

Luke  xxiv.  13,  &c. 
To  the  eleven  when  they  sat  at  meat.   Mark  xvi.  14. 
To  Simon.   Luke  xxiv.  34. 
To  Thomas.    John  xx.  27. 

To  the  disciples  at  the  sea  of  Tiberias.   John  xxi.  1,  &c. 
To  Paul.   Acts  ix.  5. 
To  five  hundred  at  once.    1  Cor.  xv.  6. 
Last  of  all,  he  was  seen  of  me  (Paul)  also.    1  Cor.  xv.  8. 

When  does  our  Church  commemorate  the  resurrection  ? 

On  Easter  Sunday. 
What  are  the  uses  of  the  resurrection  ? 

1.  To  prove  our  Saviour's  divinity. 

Declared  to  be  the  Son  of  God  with  power,  by  the  resurrection 
from  the  dead.    Rom.  i.  4. 

Sometimes  he  is  said  to  be  raised  by  his  own  power. 
John  ii.  19 — 22;  x.  15 — 18.  Sometimes  by  the  power  of 
God.  Acts  ii.  32.  Gal.  i.  1.  Eph.  i.  19.  Phil.  ii.  9. 

2.  To  assure  >is  of  the  sufficiency  of  his  sacrifice. 
Raised  again  for  our  justification.    Rom.  iv.  25. 

Therefore  being  by  the  right  hand  of  God  exalted,  &c.    Acts 
ii.31— 33. 

3.  As  a  pledge  of  our  own  resurrection. 

He  that  raised  up  Christ  from  the  dead  shall  also  quicken  yomr 

mortal  bodies.    Rom.  viii.  11. 
Christ — is  become  the   first-fruits  of  them  that  slept.     1  Cor. 

XV.  20. 
Them  also  which  sleep  in  Jesus  God  will  bring  with  him. 

1  Thess.  iv.  14. 
If  we  have  been  planted  in  the  likeness  of  his  death,  we  shall 

be  also  in  tiie  likeness  of  his  resurrection.    Rom.  vi.  6. 

4.  To  lead  us  to  die  to  sin. 

Likewise  reckon  ye  also  yourselves  to  be  dead  indeed  unto  sin, 

but  alive  unto  God,  through  Jesus  Clirist  our  Lord.   Rom.  vi. 

11. 
That  he  died  for  all,  that  they  which  live  should  not  henceforth 

live  unto  themselves,  but  unto  him  which  died  for  them,  and 

rose  again.   2  Cor.  v.  15. 
If  ye  then  be  risen  with  Christ,  seek  those  things  which  are 

above.    Col.  iii.  1. 

5.  As  the  grand  proof  of  the  truth  of  the  Gospel. 


ON   THE    RESURRECTION   OF    CHRIST.  57 

If  Christ  be  not  risen,  then  is  our  preaching  vain,  and  your  faitb^ 

is  also  vain.    1  Cor.  xv.  14. 
And  if  Christ  be  not  raised,  your  faith  is  vain.    1  Cor.  xv.  17. 
6.  As  a  pattern  of  our  resurrection. 
Death  made  no  chancre  in   the  person  or  character  of 
Christ ;  he  was  the  same  after  he  rose,  as  he  was  before  he 
was  put  to  death.     His  kindness  to  his  friends,  and  his 
pity  to  his  enemies,  were  the  same  ;  and  death  will  make 
no  change  in  us. 
Where  the  tree  falleth,  there  it  shall  be.   EccL  xi.  3. 
He  which  is  filthy,  let  him  be  filthy  still ;  and  he  that  is  right- 
eous, let  him  be  righteous  still.   Rev.  xxii.  11. 
The  Apostles  laid  down  the  resurrection  as  the  founda- 
tion of  their  preaching. 
Acts  i.  21,22;  ii.  31,32;  iii.  15;  iv.2.  33;  x.  40;  xui.  31 ;  xviL 
18.  32  ;  xxiv.  15,  2L 


Where  did  our  Saviour  go,  when  he  left  the  earth  after  his 
resurrection  ? 
*'  He  ascended  into  heaven." 
Mark  xvi.  19.  Luke  xxiv.  51.  Acts  i.  9.  Eph.  iv.  8 — 10. 
Whom  the  heaven  must  receive,  until  the  times  of  restitution 

of  ail  things.  Acts  iii.  21. 
He  promised  to  send  the  Spirit  as  the  fruit  of  his  ascension. 

John  xvi.  7. 
It  was  accordingly  sent  on  the  day  of  Pentecost   Acts  ii.  3,  4. 
The  ascension  of  our  Lord  was  predicted  by  the  Psalm- 
ist. 
Lift  up  your  heads,  0  ye  gates,  &c* — and  the  King  of  glory 

shall  come  in.   Ps.  xxiv.  9, 10. 
Thou  hast  ascended  on  high.    Ps.  Ixviii.  18. 

What  is  his  station  in  heaven  ? 

He   "  sitteth  on  the  right  hand  of  God  the  Father  Al- 
mighty." 
God  also  hath  highly  exalted  him,  &c.   Phil.  ii.  9. 

God  is  a  Spirit,  and  has  no  parts  :  but  he  describes 
himself  as  having  them  in  condescension  to  our  capacities. 
"  The  right  hand  of  God^^  means  a  place  of  power. 
Matt.  xivi.  64.  Mark  xiv.  62.  Luke  xxii.  69. 

A  place  of  honour  and  happiness. 
Ps.cx.  1.  John  xvii.  4,  5.  Eph.  i.  20,  21.  1  Pet.  iii.  22. 
Sometimes  Christ  is  described  as  sitting,  to  signify  his 
continuance  in  his  high  station. 
He  was  received  into  heaven,  and  sat  down,  &c.   Mark  xvi.  19. 
Tliis  Jesus  hath  God  raised  up,  kc.  The  Lord  said  unto  my  lord, 
sit  thou  on  my  right  hand.   Acts  iL  32 — 34. 


58  ON   THE    RESURRECTION   OF    CHRIST. 

He  sat  down  on  the  right  hand  of  the  Majesty  on  liigh.     Heb. 

i.3. 
Who  is  set  on  the  right  hand  of  the  throne  of  the  Majesty  in 
the  heavens.    Heb.  viii.  1. 

Sometimes  he  is  represented  as  standing,  to  show  that 
he  is  ever  making-  intercession  for  us. 
Stephen  saw  Jesus  standing  on  the  right  hand  of  God.   Acts 
vii.  55. 
The  place  of  his  abode  is  heaven  ;  a  place  of  eternal 
blessedness. 
We  have  a  great  High  Priest  that  is  passed  into  the  heavens 
Jesus,  the  Son  of  God.    Heb.  iv.  14. 

What  is  his  office  in  heaven  ? 

He  appears  before  the  Father  as  our  Mediator,  Inter- 
cessor, and  Advocate.  He  pleads  his  merits,  and  takes 
care  of  all  the  interests  of  his  Church. 

1.  He  is  there  to  intercede  for  us. 

No  man  cometh  unto  the  Father  but  by  me.   John  xiv.  6. 
Who  also  maketh  intercession  for  us.    Rom.  viii.  34. 
He  ever  liveth  to  make  intercession  for  them.    Heb.  vii.  25. 
Now  to  appear  in  the  presence  of  God  for  us.   Heb.  ix.  24. 
If  any  man  sin,  we  have  an  Advocate  with  the  Father,  Jesua 
Christ  the  righteous.    1  John  ii.  1. 

2.  To  supply  our  wants. 

And  I,  if  I  be  lifted  up,  will  draw  all  men  unto  me.    John  xiL 

32. 
My  God  shall  supply  all  your  need,  according  to  his  riches  in 

glory  by  Christ  Jesus.    Phil.iv.  19. 
That  we  may  obtain  mercy,  and  find  grace  to  help  in  time  of 

need.   Heb,  iv.  16. 

3.  To  prepare  a  place  for  us. 

If  I  go  and  prepare  a  place  for  you,  I  will  come  again.  John 
xiv.  3. 

4.  To  turn  us  from  iniquity.  Acts  iii.  26. 

5.  To  give  repentance  and  forgiveness  of  sins. 

Him  hath  God  exalted  to  give  repentance  and  remission  of  sins. 
Acts  v.  31. 

But  although  he  is  thus  removed  out  of  our  sight,  he  is 
nevertheless  present  wherever  two  or  three  are  met  toge- 
ther in  his  name  ;  and  he  has  declared  that  he  is  with  his 
church  alway,  even  unto  the  end  of  the  world. 

What  glorious  gifts  has  our  Lord  received  for  men  by 
his  resurrection  and  ascension,  and  how  freely  does  he 
dispense  them  even  to  the  chief  of  sinners  !  By  virtue  of 
this  his  exaltation,  he  sends  down  his  Holy  Spirit,  to  con- 
vince of  sin,  to  lead  to  repentance,  to  assure  of  forgiveness, 
to  e.iable  us  to  grow  in  grace,  to  keep  us  from  falling,  and 


ON    THE    LIST    JUDGMENT.  59 

to  prepare  us  for  eternal  glory.  Through  him  we  receive 
a  gracious  answer  to  our  prayers,  and  obtain  all  things 
needful  both  for  our  souls  and  bodies.  If  our  souls  be  im- 
pressed with  a  due  sense  of  gratitude  to  our  blessed  Re- 
deemer, for  these,  his  inestimable  gifts,  purchased  at  so 
great  a  price,  we  shall  indeed  die  unto  sin,  crucifying  the 
flesh,  with  its  affections  and  lusts,  and  being  raised  from 
our  spiritual  death,  shall  henceforth  live  a  life  of  righteous- 
ness and  holiness,  by  faith  on  the  Son  of  God. 

Colled^  Sunday  before  Easter. — Grant  that  we  may  both 
follow  the  example  of  his  patience,  and  also  be  made 
partakers  of  his  resurrection. 

Ascension  Day. — Grant  that  as  we  do  believe  thy  only 
begotten  Son  to  have  ascended  into  the  heavens,  so  we 
may  also  in  heart  and  mind  thither  ascend,  and  with  him 
continually  dwell. 


ON  THE  CREED. 

§  5.    ON    THE    LAST    JUDGMENT. 

TVbat  is  the  Inst  article  of  the  Creed  respecting  our  Saviour  ? 

"  From  thence  he  shall  come  to  judge  the  quick  and  the 
dead." 

We  have  already  considered  the  office  of  Christ  in  hea- 
ven as  the  Mediator:  he  will  fill  that  o€ice  till  all  his  ene- 
mies be  subdued,  (Heb.  x.  12,  13,)  and  his  people  all 
gathered  in  ;  then  cometh  the  end,  (I  Cor.  xv.  24 — 28,) 
when  he  shall  come  to  judgment,  and  sitting  on  his  great 
white  throne,  surrounded  by  his  holy  angels,  shall  dispense 
rewards  and  punishments  to  all  men,  according  as  their 
deeds  have  been  good  or  evil,  admitting  the  righteous  into 
the  kingdom  of  his  Father,  and  taking  vengeance  on  them 
that  have  not  known  God,  nor  obeyed  his  gospel.  The 
time  when  this  awful  event  will  take  place  is  unknown, 
even  to  the  angels,  (Matt.  xxiv.  36,)  but 

It  is  certain.  In  this  life  God's  people  have  very 
many  sorrows  and  troubles,  while  the  wicked  are  in  pros- 
perity, and  say,  in  the  pride  of  their  heart,  "  How  doth 
God  know]"  Reason  therefore  intimates,  and  Scripture 
confirms  the  truth,  that  another  state  of  existence  is  to  be 
looked  for,  in  which  the  justice  of  God  will  be  made  appa^ 


(JO  ON    THE    LAST   JUDGMBTRT. 

rent,  where  happiness  will  attend  the  righteous,  and  misery 
be  the  portion  of  the  wicked. 
P3.X.   xvii.  14;  xxxvii.  10.  35,  36;  Ixxiii.  4.  11,  12. 
He  maketh  his  sun  to  rise  on  the  evil  and  on  the  g'ood,  and 

sendeth  rain  on  the  just  and  on  the  unjust.   Matt.  v.  45. 
The  tares  are  suffered  to  grow  with  the  wheat  till  the  harvest. 

Matt.  xiii.  24—30. 
But  then  a  final  separation  takes  place;    the  wheat  is  gathered 
into  the  garner,  and  the  tares  will  be  burnt :  so  will  it  be  at 
the  end  of  the  world.   Matt.  xiii.  40. 

Intimations  of  a  judgment  were  given  in  Old  Testament 
times, 

To  Cain. 
If  thou  doest  well  shall  thou  not  be  accepted,  he.   Gen.  iv.  7. 
To  Enoch. 
Enoch  walked  with  God,  and  he  was  not;  for  God  took  him. 

Gen.  V.  24. 
Enoch,  the  seventli  from  Adam,  prophesied,  saying,  Behold  the 
Lord  cometh  with  ten  thousand  of  his  saints.   Jude  14. 
To  Abraham. 
Shall  not  the  Judge  of  all  the  earth  do  right '{    Gen.  xvili.25. 
To  Jacob. 
I  have  waited  for  thy  salvation,  0  Lord.    Gen.  xlix.  18. 
And  he  was  gathered  unto  his  people.   Gen.  xlix.  33. 
To  Moses. 
The  God  of  Abraham,  of  Isaac,  and  of  Jacob.   Exod.  iii.  6. 16. 
That  the  dead  are  raised,  even  Moses  showed  at  the  bush,  when 
he  caUeth  the  Lord,  the  God  of  Abraham,  and  the  God  of 
Isaac,  and  the  God  of  Jacob.  Luke  xx.  37.  33. 
To  .Fob. 
I  knovr  that  my  Redeemer  liveth.   Job  xix.  25. 
To  Hannah. 
The  Lord  shall  judge  the  ends  of  the  earth.    1  Sam.  il.  10. 
To  Saul. 
To-morrow  shall  thou  and  thy  sons  be  with  me.    1  Sam.  xxviiL 
19, 
To  Elijah. 
The  Lord  took  up  Elijah  into  heaven  by  a  whirlwind.    2  Kings 
ii,  11. 
To  David. 
The  wicked  shall  be  turned  into  hoU.   Ps.  ix.  17. 
My  flesh  also  shall  rest  in  hope,  kc.    Ps.  xvi.  9 — 11. 
He  asked  life  of  thee,  and  thou  gavest  it  him,  even  length  of 

days  for  ever  and  ever.    Ps.  xxi.  4. 
He  shall  call  to  the  heavens  from  above,  and  to  the  earth  that 

he  >:iay  judge  his  people,  kc.    Ps.  1.  4 — 6. 
Thou  shall  guide  me  with  thy  counsel,  and  afterward  receive 

me  to  glory,  kc.    Ps.  Ixxiii.  24 — 26. 
For  he  cometh,  for  he  cometh,  to  judge  the  earth.   Ps.  xcvi.  13; 
xcviii.  9. 


ON    THE    LAST    JUDGMENT.  61 

To  Solomon. 

The  wicked  is  driven  away  in  his  wickedness,  but  the  righteous 
hath  hope  in  his  death.    Prov.  xiv.  32. 

God  shall  jud^e  the  riaihteous  and  the  wicked.    Eccl.  iii.  17. 

But  know  that  for  all  these  things  God  will  bring  thee  into  judg- 
ment.  Eccl.  xi.  9. 

The  spirit  shall  return  unto  God  who  gave  it.   Eccl.  xii.  7. 

God  shall  bring  every  work  into  judgment.   Eccl.  xii.  14. 
To  Isaiah. 

They  shall  both  burn  together,  and  none  shall  quench  them. 
Isa.  i.  31. 

He  will  swallow  up  death  in  victory,  &c.    Isa.  xxv.  8. 

Thy  dead  men  shall  live.  Sec.    Isa.  xxvi.  19 — 21. 

Tophet  is  ordained  of  old ;  the  breath  of  the  Lord,  like  a  stream 
of  brimstone,  doth  kindle  it.    Isa.  xxx.  33. 

Who — shall  dwell  with  everlasting  burnings'?    Isa.  xxxiii.  14. 

The  righteous  is  taken  away  from  the  e\ii  to  come.     He  shall 
enter  into  peace.    Isa.  Ivii.  1,  2. 

Their  worm  shall  not  die,  neither  sliall  their  fire  be  (luenched. 
Isa.  Ixvi.  24. 

To  EZEKIEL. 

The  soul  that  sinneth,  it  shall  die.    Ezek.  xviii.  4.  24.  26. 

To  Daniel. 
I  beheld  till  the  thrones  were  cast  down,  Sec,  the  judgment  was 

set.  and  the  books  were  opened.    Dan.  vii.  9,  10. 
Many  of  them  that  sleep  in  the  dust  of  tlie  earth  shall  awake  : 
some  to  everlasting  hfe,  and  some  to  shame,  and  everlasting, 
contempt.    Dan.  xii.  2. 
To  Hose  A. 
I  will  ransom  them  from  the  power  of  the  grave,  k.c.    0  gravC;  • 
I  will  be  thy  destruction.    Hos.  xiii.  14. 
To  Amos. 
Prepare  to  meet  thy  God.   Amos  iv.  12. 
To  Malachi. 
They  shall  be  mine,  in  that  day  when  I  make  up  my  jewels. 

Mai.  iii.  17. 
The  patriarchs,  Abraham.  Isaac,  and  Jacob,  spoke  of  themselve? 
as  pilsrims  and  stran/ers  in  a  land  which  was  not  their  home  : 
and  tfiey  that  say  such  things  declare  plainly  that  they  seek 
a  country.    Heb.  xi.  13,  14. 

The  New  Testament  points  it  out  still  more  clearly. 

Martha  saith,  I  know  tliat  he  shall  rise  again  in  the  resurrection, 
at  the  la.st  day.   John  xi.  24. 

.lesus  Christ  whom  the  heaven  must  receive  until  the  times  o> 
re.-titulion  of  all  things.    Acts  iii.  20,  21.. 

To  be  with  Christ,  which  is  far  better.    Phil.  i.  23.  24. 

We  shall  all  stand  before  the  judgment-seat  of  Christ.   Romr. 
xiv.  10.     2  Cor.  v.  10. 

It  is  appointed  unto  men  once  to  die,  but  after  this  V.:e  judg- 
ment.   Heb.  ix.  27. 

Behold,  the  judge  standeth  before  the  door.    James  v.  9. 
7 


62  ON   THE    LAST   JUDGMENT. 

Reserved  unto  fire  against  the  day  of  judgiment.    2  ?et.  iii.  7. 
The  day  of  the  Lord  wiU  come  as  a  tliief  in  the  night.   2  Pet. 

iii.  lU. 
The  anjjels  which  kept  not  their  first  estate,  he  hatli  reserved 

unto  the  judf^ment  of  the  j^reat  day. — Even  as  Sodom  and 

Gomorrah   are  set  fortli  for  an  example,  suflering  the  ven* 

g:eanre  of  rternal  fire.    JiideG,  7. 
The  New  Testament  also  contains  many  figurative  de- 
scriptions of  this  awful  day. 
Every  tree  which   brinfrcth   not  forth  good  fruit  is  hewn  down, 

and  cast  into  the  fire.    Matt.  iii.  10. 
Whose  Ian  is  in  his  hand,  and  lie  will  throughly  purge  his  floorj 

&c.   Matt.  iii.  12. 
The  tares  and  the  reapers.    Matt.  xiii.  30.  39. 
The  net  which  gatiion  th  both  }i:ood  and  bad.    Matt.  xiii.  47,  48. 
The  evil  servant's  portion.    Matt.  xxiv.  47-'— 51. 
The  wise  and  foolish  viricins.    Matt,  xxv,  10. 
The  talents.    Matt.  xxv.  19 — 21. 
The  shepherd  dividing  the  sheep  from  the  goats.    Matt.  xxv. 

31—33. 
The  rich  man  and  Lazarus.   Lu'^e  xvi.  19 — 31. 
As  it  was  in  the  days  of  Noe,  so  shall  it  be  in  the  days  of  the 

Son  of  man.    Luke  Xtii.  26.   Matt.  xxiv.  37.  39. 


If  ho  is  lo  he  the  Judge  ? 
The  Lord  Jesus  Christ. 
When  God  shall  judge  the  secrets  of  men    by  Jesu3   Christ. 

Horn.  ii.  16. 
We  shall  ail  stand  bef  irc  the  judgment-seat  of  Christ.    Rom. 

xrv.9,  10.  2  Cor.  v.  10. 
The  Lord  Jesus  Christ,  who  shall  judge  the  quick  and  dead. 
^2Tim.  iv.  1. 

Why  does  he  assume  this  office  ? 

1.  Because  he  is  a  partaker  of  the  nature  of  those  who 
are  to  stand  at  his  tribunal. 

And  hath  given  him  autiiority  to  execute  judgment  also,  because 
he  is  the  Son  of  man.    Jnhn  v.  27. 

2.  Because  the  Father  hath  appointed  him. 

The  Father  judgeth  no  man,  but  hath  committed  all  judgment 

unto  the  Son.    John  v.  22. 
Ordained  of  God  to  be  the  judje  of  quick  and  dead.    Acts  x.  42i 
He  hath  appointed  a  day  in  the  which  he  will  judge  the  world 

in  righteousness,  by  that  man  whom  he  hath  ordained.   Acts 

xvii,  31. 

His  coming-  is  described  in  the  most  impressive  manner. 
The  Son  of  man  shall  come  in  the  glory  of  his  Father,  with  his 

angels.    Matt.  xvi.  27. 
They  shall  see  the  Son  of  man  coming  in  the  clouds  of  heaven, 

in  his  own  glory,  and  in  liis  Fathers,  and  of  the  holy  angels. 

Matt.  xxiv.  30 ;"  xxvi.&4.    Mark  viii.  3S.    Luke  ix.  26. 


ON   THE    LAST   JUDGMENT.  63 

This  Jesus  shall  so  come  in  like  manner  as  ye  have  seen  hira 

f^o  into  heaven.    Actsi.  11. 
The  Lord  himself  shall  descend  from  heaven  with  a  shout,  with 

the  voice  of  the    archangel,  and  with   the  trump  of  God. 

1  Thess.  iv.  16. 
The  Lord  Jesus  shall  be  revealed  from  heaven  with  his  mighty 

angels,  in  riaming  fire.   SThess.  i.  7 — 10. 
Behold,  he  cometh  with  clouds ;  and  every  eye  shall  see  him 

Rev.  i.  7. 
The  heavens  shall  pass  away  with  a  great  noise,  and  the  elements 

shall  melt  with  fervent  heat :   the  earth  also,  and  the  works 

that  are  therein,  shall  be  burned  up.    2  Pet.  iii.  10 — 13. 
The  angel  which  1  saw  stand  upon  the  sea,  and  upon  tiie  earth, 

lifted  Up  his  hand  to  heaven,  and  sware  by  him  that  liveth 

for  ever  and  ever,  that  there  should  be  time  no  longer.   Rev. 

X.  0,  6. 

Before  this  solemn  tribunal  there  will  be  a  general  ap- 
pearance of  all  the  sons  of  Adam. 
Before  him  shall  be  gathered  all  nations,  Sec    Matt.  xxv.  32.  46. 
Then   shall   he  send  his  angels,  and  shall  gather  together  his 

elect,  from  the  four  winds,  kc.    Mark  xiii.  27. 
All  that  are  in  the  grave  shall  hear  his  voice,  and  shall  come 

forth.    John  v.  2S,  29. 
I  saw  the  dead,  small  and  great,  stand  before  God.    Rev.  xx.  12. 
The  sea  gave  up  the  dead  which  were  in  it ;   and  death  and  hell 
delivered  up  the  dead  which  were  in  them.    Rev.  xx.  13. 
All  shall  then  be  judg-ed. 
The  Lord  Jesus  Christ — shall  judge  the  quick  and  the  dead  at 

his  appearins^.    2  Tim.  iv.  1. 
Who  sliall  give  account  to  him  that  is  ready  to  judge  the  quick 
and  the  dead.    1  Pet.  iv.  5. 

Concerning  what  shall  we  he  judged  ? 

1.  Men  will  have  to  give  an  account  of  all  their  thoughts. 
The  thought  of  foolishness  is  sin.    Prov.  xxiv,  9. 

A  book  of  remembrance  was  written  before  him,  for  them  that 
thought  upon  his  name.    Mai.  iii.  16. 

Repent,  and  pray  God,  if  perhaps  the  thought  of  thine  heart 
may  be  for/iven  thee.    Acts  viii.  22. 

Inordinate  anection,  evil  concupiscence ; — for  which  things' 
sake  the  wrath  of  God  cometh  on  the  children  of  disobe- 
dience.   Col.  iii.  5,  6. 

2.  Of  their  words. 

Your  words  have  been  stout  against  me,  saith  the  Lord.    Mai. 

iii.  13. 
Every  idle  word  that  men  shall  speak,  they  shall  give  account 

thereof  in  the  day  of  judgment.     For  by  thy  words  thou 

shalt  be  justitied,  and  by  thy  words  thou  shalt  be  condemned. 

Matt.  xii.  36,  37. 
To  convince  all  that  are  ungodly,  of  all  their  hard  speeches, 

which  they  have  spoken  agairist  him.    Jude  15. 

3.  And  of  their  actions. 


64  ON    THE    LAST    JUDGMENT. 

God  shall  bring  every  work  into  judgment,  with  every  secret 

thing.    Eccl.  xii.  14. 
He  shall  reward  every  man  according  to  his  works.  Matt.  xvi.  27. 
I  was  an  hungered,  and  ye  gave  me  meat,  8cc.    iNIatt.  xxv.  35. 
Who  will  render  to  every  man  according  to  his  deeds.     Rom. 

ii.  6. 
To  convince  all  that  are  vmgodly  of  all  their  ungodly  deeds 

which  they  have  ungodly  committed.  Jude  15. 
And  tlie  dead  were  judged, — according  to  their  works.    Rev. 

XX.  12. 
They  were  judged  every  man  according  to  their  works.     Rev. 

XX.  13. 

Men  will  have  to  answer  for  sins  of  omission,  as  well  as 
those  of  commission. 
The  wicked  shall  be  turned  into  hell,  and  all  the  nations  that 

forget  God.    Ps.  ix.  17. 
I  was  an  hungered,  and  ye  gave  me  no  meat,  &c.  Matt.  xxv.  42. 
The  servant  that  knew  his  master's  will,  and  did  i't  not,  shall  be 

beaten  with  many  stripes.    Luke  xii.  47. 
Be  not  deceived,  he.     He  that  soweth  to  the  flesh,  shall  of  the 

flesh  reap  corruption,  &c.    Gal.  vi.  7,  8. 
To  him  that  knoweth  to  do  good,  and  doeth  it  not,  to  him  it  is 

sin.   James  iv.  17. 

How  ivill  men  he  judged? 

1.  By  the  law  of  God. 
The  word  that  I  have  spoken,  the  same  shall  judge  him  in  the 

last  day.    John  xii.  4». 
As  many  as  have  sinned  in  the  law,  shall  be  judged  by  the  law. 

Rom.  ii.  12. 
Another  book  was  opened,  which  is  the  book  of  life  :  and  the 

dead  were  judged  out  of  those  things  which  were  written  in 

the  books.   Rev.  xx.  12. 

Mere  profession  will  not  do  in  that  day:  it  will  be  in 
vain  to  urofe, 
Lord,  have  we  not  prophesied  in  thy  name "!  &c.     ]\Iatt.  vii. 
21—23.    Luke  xiii.  25—30. 

Rio-hteous  judgment  will  be  pronounced  orkall. 

They  shall  awake,  some  to  everlasting  life,  and  some  to  shame 
and  everlasting  contempt,  &c.    Dan.  xii.  2,  3. 

They  shall  come  forth,  they  that  have  done  good,  vmto  the  re- 
surrection of  life ;  and  they  that  have  done  evil,  unto  the 
resurrection  of  damnation.    John  v.  28,  2.0. 

IVIiat  will  be  the  sentence  and  conditloyi  of  the  righteous  ? 
Ye  which  have  followed  me  in  the  regeneration  shall  sit  upon 

twelve  thrones,  judging  the  twelve  tribes  of  Israel.     Matt. 

xix.  28. 
Come,  ye  blessed  of  my  Father,  inherit  the  kingdom  prepared 

for  you  from  the  foundation  of  the  world.    Matt.  xxv.  34. 
We  shall  be  like  him;  for  we  shall  see  him  as  he  is.    1  John 

iii.  2. 


ON   THE    LAST   JUDGMENT.  tJ 

They  sung  a  new  song-,  saying, — Thou  hast  redeemed  us,  and 
made  us  to  our  God,  kings  and  priests.    Rev.  v.  9.  10. 

These  are  they  whir h  came  out  of  great  tribulation,  &;c.  There- 
fore are  they  before  tiie  throne  of  God,  and  serve  him  day 
and  night  in  his  temple,  &.C.    Rev.  vii.  14.  17. 

They  sing  the  song  of  Moses,  and  the  song  of  the  Lamb.  Rev. 
XV.  3.  ^    ^ 

I  saw  the  souls  of  them  which  had  not  worshipped  the  beast, 

Jk;c.,  and  they  hved  and  reigned  with  Christ.    Rev.  xx.  4. 
TJ^hat  will  be  the  sentence  and  condition  of  the  wicked? 

Their  worm  dieth  not,  and  the  fire  is  not  quenched.  Isa.  Ixvi. 
24.   Mark  ix.  44. 

The  children  of  the  kingdom  shall  be  cast  out  into  outer  dark- 
ness ;  there  shall  be  weeping  and  gnashing  of  teeth.  Matt, 
viii.  12. 

And  shall  cast  them  into  a  furnace  of  fire;  there  shall  be 
waihng  and  gnashing  of  teeth.   Matt.  xiii.  42.  50. 

The  man  without  a  wedding  garment  was  cast  into  outer  dark- 
ness, &c.    Matt-  xxii.  13. 

And  shall  cut  him  asunder,  and  appoint  him  his  portion  with 
the  hypocrites,  kc.    Matt.  xxiv.  51. 

Cast  ye  the  unprofitable  servant  into  outer  darkness,  &c.  Matt. 
XXV.  30. 

Depart  from  me,  ye  cursed,  into  everlasting  fire.   Matt.  xxv.  41. 

Treasures!  up  unto  thyself  wrath  against  the  day  of  wrath. 
Rom.  ii.  5. 

Who  shall  be  punished  with  everlasting  destruction  fi-om  the 
presence  of  the  Lord.    2  Thess.  \.  8,  9. 

And  said  to  the  mountains  and  rocks.  Fall  on  us,  and  hide  us 
from  the  face  of  him  that  sitteth  on  the  throne,  and  from  the 
wrath  of  the  Lamb.    Rev.  vi.  16. 

He  shall  be  tormented  with  fire  and  brimstone,  &c.  Rev.  xiv. 
10,  11. 

Shall  have  their  part  in  the  lake  which  burneth  with  fire  and 
brimstone  ;  which  is  the  second  death.    Rev.  xxi.  8. 
How  fearful  and  how  inevitable ! 

They  shall  go  into  the  holes  of  the  rocks,  and  into  the  caves  of 
the  earth,  for  fear  of  the  Lord.    Isa.  ii.  19. 

They  shall  say  to  the  mountains,  Cover  us !  and  to  the  hills, 
Fall  on  us  !    Hos.  x.  8. 

Can  thine  heart  endure,  or  can  thy  hands  be  strong  in  the  days 
that  I  shall  deal  with  thecl    Ezek.  xxii.  14. 

Who  among  us  shall  dwell  with  everlasting  burnings!  Isa, 
xxxiii.  14. 
There  are  only  two  descriptions  of  persons  in  the  world, 
the  righteous  and  the  wicked  ; — you  have  heard  the  end  of 
both.  Choose  you  now  whom  you  will  serve.  If  you 
would  die  the  death  of  the  righteous,  prepare  for  it,  by  liv 
inof  his  life. 

Remember,  that  he  who  will  be  your  Judge,  is  the  same 
Saviour  who   is   now    your   Mediator.     Make  him  your 


66  ON    THE    HOLY    GHOST. 

friend,  and  you  will  have  nothing  to  fear.     Let  the  terrors 
of  that  awful  day,  which  will  surely  come,  and  nnay  sur- 
prise you  suddenly,  induce  you  to  bejrin  in  earnest,  to  pre- 
pare to  meet  your  God.     When  Paul  reasoned  of  righteous- 
ness, temperance,  and  judgment  to  come,  Felix  trembled. 
Acts  xxiv.  25.     Do  you  tremble  1.    If  you  do,  check  not 
the  salutary  fear;  do  not,  like  Felix,  put  off  the  conside- 
ration of  those  important  matters  to  a  more  convenient 
opportunity,  which  in  your  case,  as  in   his,  may  never 
arrive.     Delay  not  an  hour  to  listen  to  the  voice  of  wis- 
dom, lest  your  angry  and  insulted  Judge  address  you  in 
that  bitter  reproach, — 
Because  I  have  called,  and  ye  have  refused,  &c.  Prov.  i.  24.  31. 
Seek  now  for  pardon  and  acceptance,  that  it  may  be 
well  with  you  in  that  day: — 
Pray  that  you  may  be  made  meet  to  be  partakers  of  the  inherit- 
ance of  the  saints  in  li^ht.   Col.  i.  12. 
Give  diligence  to  make  your  calling  and  election  sure.   2  Pet. 

i.  10. 
That  so  an  entrance  may  be  administered  unto  you  abundantly 
into  the  everlasting  kingdom  of  our  Lord  and  Saviour  Jesus 
Christ.   2  Pet.  i.  11. 
Collect,    1st   Sunday  in  Advent. — Grant  that  when   he  shall 
come  in  his  glorious  majesty  to  judge  both  the  quick  and 
dead,  we  may  rise  to  the'life  immortal. 
3d  Sunday  in  Advent. — Grant  that,  at  thy  second   coming  to 
judge  the  world,  we  may  be  found  an  acceptable  people  in 
thy  sight. 
6th  Sunday  after  Epiphany. — Grant  that  when  he  shall  ap- 
pear with  power  and  great  glory,  we  may  be  made  like 
unto  him. 


ON  THE  CREED. 

§  6.    ON    THE    HOLY    GHOST. 

IViMT  is  the  next  article  in  the  Creed? 

"  I  believe  in  the  Holy  Ghost.'' 
What  is  meant  by  the  Holy  Ghost  ? 

Ghost  is  the  same  as  Spirit.  The  Holy  Ghost,  or  Holy 
Spirit,  is  the  Third  Person  in  the  Godhead,  '  the  Lord  and 
Giver  of  Life,  proceeding  from  the  Father  and  the  Son  :' 
He  is  uncreated,  subsisting  of  himself,  which  can  be  said 
i)f  none  but  God,  '  and  with  the  Father  and  the  Son  toge- 
gether  is  worshipped  and  glorified.' 
God  is  a  Spirit.   John  iv.  24. 


ON    THE    HOLY    GHOSTc  67 

Why  is  the  Holy  Ghost  called  a  Person  ? 

Because  those  atributes  and  expressions  which  apply  to 
dislinci  persons,  are  used  in  the  Scriptures  when  speaking 
of  him.  He  is  said  to  understand,  to  will,  to  give,  to  call, 
to  do,  to  come,  to  send,  to  speak,  to  hear,  &c.,  which  all 
imply  personality. 

He  appeared  in  a  visible  shape.    Luke  iii.  22.   Acts  ii.  3. 

He  gave  the  Apostles  tongues.    Acts  ii.  4 — 8. 

He  enabled  them  to  work  many  signs  and  wonders.  Acts  ii.  43. 

The  Spirit  of  the  Lord  caught  away  Philip.    Acts  viii.  39. 

It  seemed  good  to  the  Holy  Ghost,  'h.c.    Acts  xy.  28. 

Gives  men  wisdom,  knowledge,  faith,  the  gifts  of  healing,  the 
working  of  miracles,  prophecy,  the  discerning  of  spirits, 
divers  kinds  of  tongues,  and  the  interpretation  of  tongues. 
ICor.  xii.  8—10. 

He  divides  these  severally  as  he  will.    1  Cor.  xii.  11. 

Chnst  cast  out  devils  by  the  Spirit  of  God.   Matt.  xii.  28. 

What  proof  have  you  that  the  Holy  Ghost  is  God  ? 

The  various  attributes  and  works  of  God  are  ascribed  to 
him  ;  and  he  is  expressly  called  God  in  the  Scriptures. 

1.  Creation  is  ascribed  to  him. 

The  Spirit  of  God  moved  upon  the  face  of  the  waters.  Gen.  i.  2. 
By  his  Spirit  he  hath  garnished  the  heavens.    Job  xxvi.  13. 
The  Spirit  of  God  hath  made  me.    Job  xxxiii.  4. 
All  the  host  of  [heaven  were  made]  by  the  breath  (or  spirit) 

of  his  mouth.    Ps.  xxxiii.  6. 
Thou  sendest  forth  thy  Spirit :  they  are  created.   Ps.  civ.  30. 

2.  Omnipresence. 

■Whither  shall  I  go  from  thy  Spirit?    Ps.  cxxxix.  7. 
Through  him  we  both  (Jews  and  Gentiles)  have  access  by  one 
Spirit.    Eph.  ii.  18. 

3.  Omniscience. 

Who  hath  directed  the  Spirit  of  the  Lord,  or,  being  his  coun- 
sellor, hath  taught  him,  &c.  1     Isa.  xl.  13,  14. 

The  Spirit  searcheth  all  things,  yea,  the  deep  things  of  God. 
1  Cor.  ii.  10. 

The  thinss  of  God  knoweth  no  man,  but  the  Spirit  of  God. 
ICor.ii.  11. 

The  Holy  Ghost  commands  and  appoints. 

The  Spirit  said  unto  Philip,  Go  near,  8cc.    Acts  viii.  29. 

The  Spirit  sent  Peter  to  Cornelias.    Acts  x.  20 ;  xi.  12. 

The  Holy  Ghost  said.  Separate  me  Barnabas  and  Saul.  Acts 
xiii.  2. 

So  they,  being  sent  forth  by  the  Holy  Ghost,  departed.  Acts 
xiii.  4. 

The  flock,  over  the  which  the  Holy  Ghost  hath  made  you  over- 
seers.   Acts  XX.  28. 
He  forbids  and  prevents. 


t)0  ON    THE    HOLY    GHOST. 

They  were  forbidden  of  the  Holy  Ghost  to  preach  the  word  in 

Asia.    Acts  xvi.  6. 
They  assayed  to  so  into  Bithynia,  but  the  Spirit  suffered  them 

not.    Acts  xvi.  7. 
We  are  baptized  in  his  name. 
Baptizin-i;  them  in  the  name  of  tlie  Father,  and  of  the  Son, 

and  of  the  Holy  Ghost.    Malt,  xxviii.  19. 
We  are  blessed  in  his  name,  as  one  of  the  Trinity. 
The  Lord   bless  thee  and  keep  thee ;  the  Lord  make  his  face 

shine  upon  thee ;  the  Lord  lift  up  his  countenance  upon  thee, 

and  srive  thee  peace.    Num.  vi.  24 — 26. 
The  grace  of  our  Lord  Jesus  Christ,  and  tlie  love  of  God,  and  the 

communion  of  the  Holy  Ghost,  be  with  you  ail.  2Cor.  xiii.  14. 

Compare  the  following  passages  of  Scripture,  for  a  fur- 
ther proof  of  his  divinity. 
The  Lord  said — hear  ye  indeed,  but  understand  not,  &c.    Isa. 

vi.  9. 
Well  spake  the  Holy  Ghnsf,  saying,  Hearing,  ye  shall  hear, 

and  shall  not  understand,  8cc.    Acts  xxviii.  25,  26. 
[The  Israelites  in  the  wilderness]  tempted  the  Lr;r^/.  Exod.xvii.7. 
As  the  Hall/  Ghosf  saith — Harden  not  your  hearts  as  in — the 

day   of  temptation   in   the  wilderness,  when  your  fathers 

tempted  77ie.    Heb.  iii.  7 — 9. 
This  shall  be  the  covenant  that  I  will  make — saith  the  Lord, 

Jer.  xxxi.  33. 
Whereof  the  Hohj  Ghost  is  a  witness  to  us,  saying — Thi^  is  the 

covenant  that  /  will  make.  Heb.  x.  15.  16. 
All  Scripture  is  given  by  inspiration  of  God.    2  Tim.  iii.  16. 
Holv  men  of  God  spake  as  they  were  moved  by  the  Holy  Ghosf. 

2Pet.  1.  21. 
Why  hath  Satan  filled  thine  heart  to  lie  to  the  Holy  Ghost P 

Acts  V.  3. 
Thou  hast  not  lied  unto  men,  but  unto  Gnd.   Acts  v.  4. 
The  temple  of  Goil  is  holy,  which  temple  ye  are.    1  Cor.  iii.  17. 
Know  you  not  that  your  body  is  the  temple  of  the  Holy  Ghost  P 

ICor.  vi.  19. 
Thou  shalt  not  tempt  the  Lord  thy  God.   Matt.  iv.  7. 
How  is  it  that  ye  have  agreed  together  to  tempt  the  Spirit  of 

the  Lord  ?    Acts  v.  9. 
There  is  none  good  but  one,  that  is  God.    Matt.  xix.  17. 
Thy  Spirit  is  good.    Ps.  cxliii.  10. 

The  Holy  Ghost  is  called. 
Good  Spirit,  Neh.  ix.  20.  Ps.  cxliii.  10.  Spirit  of  God,  Gen.  i.  2. 
Matt.  xii.  2S.  Holi/  Spirit,  Luke  xi.  13.  Holy  Spirit  of  Proynvie, 
Eph.  i.  13.  Spirit  ofTrufh,  John  xiv.  17;  xvi  26;  xvi.  13.  Quick- 
enin^  S/nrit,  1  Pet.  iii.  18.  Spirit  tf  Adoplion,  Rom.  viii.  15. 
Spirit  (f  Holiness,  Rom.  \.  4.  Spirit  (f  Ihe  Lord,-  Spirit  (f 
Wisdom  and  Unfler.standiiig ,-  Spirit  of  Vounsel  and  ISIipiht  ,• 
Spirit  (f  Knoivledse  and  Fear  if  the  Lord  ,-  Isa.  xi.  2.  Spirit 
of  Wisdom  and  Rerelafion,  Eph.  i.  17.  Holy  Gfio-it,  Matt.  xii. 
32.  Mark  i.  8.  The  Spirit,  Mark  i.  12.  Luke  ii.  27.  Spirit  of 
Chribt,  Rom.  viii.  9.   IPet.  i.  1 1.  Spirit  of  Libert  ij,  2  Cor.  iu.  17 


ON    THE    HOLY    GHOST.  b\f 

Promise  cf  ihe  Father,  Luke  xxiv.  49.   Acts  i.  4.    Comforter, 
John  xiv J  6 ;  xv.  2H  ;  xvi.  7.   Spirit  of  Grace,  Heb. x.  29.  Zech. 
xii.  10.     Spiri'  of  Glory,  1  Pet.  iv.  14.     Spirit  if  Life,  Rom. 
viii.  2.     Spirit  if  Grace  and  Supplication,   Zech.  xii.  10; 
Seurctier  iftfie  Tilings  of  God,  1  Cor.  ii.  10. 
The  Holy  Spirit  is  named  above  three  hundred  times  in 
the  Old  and  New  Testaments. 
When  is  the  descent  of  the  Holy  Ghost  celebrated  ? 

On  Whitsunday,  which  is  the  anniversary  of  the  day 
of  Pentecost,  when  the  disciples  being  all  with  one  accord 
in  one  place,  they  were  all  suddenly  filled  with  the  Holy 
Ghost,  and  began  to  speak  with  other  tongues,  as  the  Spi- 
rit gave  them  utterance. 
Is  the  Holy  Ghost  necessary  to  men  ? 

Yes.     Without  him  we  cannot  worship  God  acceptably, 
nor  be  regenerated,  nor  live  a  holy  life. 
They  that  worship  God  must  worship  him  in  Spirit.  John  iv.  24. 
They  that  are   after  the  Spirit,  [do  mind]  the  things  of  the 

Spirit.    Rom.  viii.  5. 
If  any  man  have  not  the  Spirit  of  Christ,  he  is  none  of  liis. 

Rom.  viii.  9. 
As  many  as  are  led  by  the  Spirit  of  God,  they  are  the  sons  of 
God.    Rom.  viii.  14. 

Is  the  Spirit  promised  ? 

Yes. 
I  will  pour  out  my  Spirit,  he.   Prov.  i.  23.   Isa.  xliv.  3.   Joel  ii. 

23.    Acts  ii.  17,  18. 
My  Spirit  shall  not  depart  out  of  my  mouth.    Isa.  lix.  21. 
I  will  put  a  new  Spirit  within  you.    Ezek.  xi.  19. 
I  will  put  my  Spirit  within  you.    Ezek.  xxxvi.  27  ;  xxxvii.  14. 
How  much  more  shall  your  heavenly  Father  give  the  Holy  Spi- 
rit to  them  that  ask  him?    Luke  xi.  13. 


What  is  the  work  of  the  Holy  Spirit  ? 
He  effects  all  holy  changes  in  the  natural  man. 
He  strives  with  men. 
My  Spirit  shall  not  always  strive  with  man.    Gen.  vi.  3. 

He  enlightens  the  natural  man. 
The  natural  man  receiveth  not  the  things  of  the  Spirit  of  God, 

because  they  are  spiritually  discerned.    1  Cor.  ii.  14. 
Praying — that  God  may  give  you  the  Spirit  of  wisdom  and  re- 
velation in  the  knowledge  of  him :  the  eyes  of  your  under- 
standing being  enlightened.    Eph.  i.  17,  18. 
He  teaches,  and  opens  the  understanding  to  understand 
the  Scriptures. 


/U  ON    THE    HOLY    GHOST. 

The  Holy  Ghost  shall  teach  you  what  ye  ou^ht  to  say.    Luke 

xii.  12. 
He  shall  toarh  you  all  thin<rs.   John  xiv.  26. 
Words  which  the  Holy  (ihost  teaclieth.    1  Cor.  ii.  13. 
My  spcecti   and   my  pn^achin^'  was — in   demonstration  of  the 

Spirit,  and  of  power.    1  Cor.  ii.  4. 
The  Spirit  of  wi>^dom  and  revelation  in  the  knowledge  of  him; 
the  eyes  of  your  understanding    heing   enlightened.     Eph. 
i.  17,  "is. 

He  convinces  of  sin. 
When  he  is  come,  he  will  reprove  the  world  of  sin.    John  xvi 
8,9. 
He  regrenerates. 
Except  a  man  be  born  of  water  and  of  the  Spirit,  kc.  John  iii.  5,  6. 

He  renews. 
He  saved  us  by  tlie  washing  of  regeneration,  and  renewing  of 
the  Holy  Ghost.    Tit.  iii.  5, 
He  dwells  in  the  heart. 
He  dwelleth  with  you,  and  shall  be  in  you.    John  xiv.  17. 
Know  ye  not  that  the  Spirit  of  God  dwelleth  in  you  1     1  Cor, 

iii.  16,  17. 
Know  ye  not  that  your  body  is  the  temple  of  the  Holy  Ghost 
which  is  in  you  !     1  Cor.  iii.  6.  19. 
He  strentrthens  ^vith  mig-ht; 
To  be  strengthened  with  might  by  his  Spirit,  in  the  inner  man. 

Eph.  iii.  16. 

The  flesh  lusteth  against  the  Spirit,  and  the  Spirit  against  the 

flesh.    Gal.  v.  17. 

He  is  a  source  of  consolation:   He  comforts  us,  and 

assures  us  of  the  willinorness  of  God  to  receive  and  bless  us. 

He  shall  give  you  another  Comforter — even  the  Spirit  of  truth. 

John  xiv.  16,  17. 
The  Comforter,  which  is  the  Holy  Ghost.    John  xiv.  26. 
Walking  in  the  comfort  of  the  Floly  Gh  ist.   Acts  ix.  31. 

He  reveals  the  promises  to  the  awakened  soul. 
God  hnth  revealpd  them  to  us  Iiy  his  Spirit.     We  have  received 
not  the  Spirit  of  the  world,  but  of  G;>d.    1  Cor.  ii.  10 — 12. 
He  guides  into  all  truth,  orlorines  Christ,  and  takes  of 
the  things  of  Christ,  and  reveals  them  unto  us,  so  as  to  in- 
cline us  to  part  with  sin. 
The  Si)irit — will  guide  you  into  nil  truth.    John  xvi.  1.3. 
He  shall  glorify  me.    John  xvi.  14. 

For  he  sliall  receive  of  mine,  and  shall  show  it  unto  you.    John 
xvi.  14. 
He  testifies  of  Christ. 
He  shall  teslify  of  me.    John  xv.  26. 

He  gives  access  to  Christ. 
Through  him  we  both  have  access  by  one  Spirit  to  the  Father. 
Eph.  ii.  18. 
He  makes  us  willing  to  return,  inclines  us  to  part  with 


ON    THE    HOLY    GHOST,  71 

«in,  Works  repentance,  produces  grace,  wisdom,  knowledge, 
piety,  truth,  patience,  lona-sutfering,  forbearance,  holiness, 
love,  joy,  peace,   consoie^tion,  hope,  Irusl ;    and  all  that 
makes  holy,  or  fits  for  heaven. 
The  fruit  cf  tlie  Spirit  is  love,  joj-,  peace,  &c.    Gal.  v.  23. 
The  tVuit  of  the  Spirit  is  in  all  goodness,  Sec.    Eph.  v,  9. 

He  inspired  the  sacred  Writers. 
All  Scripture  is  given  by  inspiration  of  God.    2  Tim.  iii.  16. 
Of  which   salvation  the  prophets   have  inquired  and  searched 
diliirently.— se  irchin>jr  what,  or  what   ma.mer   of  time,  the 
Spirit  of  Christ,  which  was  in  them,  did  signify,  &c.     1  Pet. 
i.  10,11. 
Holy  nvm  of  God  spake   as  they  were  moved  by   the  Holy 
Ghost.    2  Pet.  i.  21. 

He  witnesses  with  us,  not  by  particular  impulses,  but 
by  coinciding-  with  the  testimony  of  our  consciences,  that 
we  are  upright  in  giving  ourselves  to   God,  and  also  by 
producing  in  us  the  tempers  and  affections  of  his  children. 
The  Spirit  beareth  witui-ss  with  our  spirit,  that  we  are  the  chil- 
dren of  God.    Rom.  viii.  16. 
My  conscience  bearing  me  witness  in  the  Holy  Ghost.    Rom. 

ix,  1. 
God  bearing  them  witnesg-^with  gifts  of  the  Holy  Ghost.   Heb, 

ii.  4. 
XVhereof  the  Holy  Ghost  is  a  witness  to  us.    Heb.  x.  15. 

He  intercedes. 
The  Sp  rit  maketh  intercession  for  us.    Rom.  viii.  26 

He  adopts. 
Tlie  Spirit  of  adoption,  whereby  we  cry,  Abba,  Father.   Rom. 

vii.  17. 
God  hath  not  given  us  the  spirit  of  fear,  but  of  love.     2  Tim. 
i.  7. 
He  sheds  abroad  the  love  of  God  in  the  heart. 
The  love  of  God  is  shed  abroad  in   our  hearts  by  the  Holy 
Ghost.    Rom.  V.  5. 
He  sanctifies. 
Being  sanctified  by  the  Holy  Ghost.    Rom.  xv,  16. 
Ye  are  sanctified— -by  the  Spirit  of  our  God.    1  Cor.  vi.  11. 
Chosen  through  sanctification  of  the  Spirit.    2  Thess.  ii.  13. 
Elect — through  sanctification  of  the  Spirit.    1  Pet.  i.  2. 

He  seals  us,  and  is  an  earnest  of  our  inheritance. 
Who  hath  sealed  us.  and  given  the  earnest  of  the  Spirit  m  our 

hearts.    2  Cor.  i.  22. 
Sealed  with  that  Holy  Spirit  of  promise,  which  is  the  earnest 

of  o'lr  inheritance.    Kph.  i.  13,  14. 

Wh'^r'-bv  ye  are  sealed  unto  the  day  of  redemption.    Eph.  iv.  30. 

It  is  by  the  Spirit  alone  that  we  can  do  any  good  thing, 

and  we  are  warned  riot  to  slight  or  grieve  him.     If  be 

should  finally  leave  us,  there  would  be  no  hope  of  our 


72  ON   THE    HOLY    GHOST. 

being-  again  brought  to  repentance,  and  consev'^uently  our 
portion  would  inevitably  be  the  worm  that  dieih  not,  and 
the  fire  that  is  not  quenched. 
Grieve  not  the  Spirit.    Eph.iv.30! 
Quench  not  the  Spirit.    1  Thess.  v.  19. 
They  rebelled  and  vexed  his  Holy  Spirit.    Isa.  Ixiii.  10. 
Ye  do  always  resist  tlie  Holy  Ghost.    Acts  vii.  51. 
Take  heed  that  you  do  not  resist  and  grieve  the  Holy 
Spirit,  by  living  carelessly,  despising  his  gifts,  and  abus- 
ing his  favours.     Remembering  what  God  has  said-: 
My  Spirit  shall  not  always  strive  with  man.    Gen.  vi.  3. 
And  pray  earnestly  to  him,  to  uphold  you  with  his  free 
Spirit;  (Psalm  li.  12,)  to  renew  a  right  Spirit  within  you. 
(Psalm  li.  10,)  and  not  to  take  his  Holy  Spirit  from  you 
(Psalm  li.  11.) 
Ye,  beloved,  building  up  yourselves  on  your  most  holy  faith 
praying  in  the  Holy  Ghost,  keep  yourselves   in   the   love  oi 
God,  looking  for  the  mercy  of  our  Lord  Jesus  Christ,  unto 
eternal  life.   Jude  20,21. 
AbsoluHon. — Let  us  beseech  him  to  grant  us  true  repentance 

and  his  Holy  Spirit. 
Litany. — Endue  us  with  the  grace  of  thy  Holy  Spirit,  to  amend 

our  lives  according  to  thy  holy  word. 
Collect,  Sunday  after  Ascension. — We  beseech  thee  send  to  us 

thy  Holy  Ghost  to  comfort  us. 
19M,  Sunday  after  Trinity. — Grant  that  thy  Hoiy  Spirit  may,  in 
all  things,  direct  and  rule  bur  hearts. 
1st  Culled,  Communion  Service. — Cleanse  the  thoujrhts  of  our 
hearts  by  the  inspiration  of  thy  Holy  Spirit. 


ox    BLASPHTTHT    AGAINST   THE    HOLT    GHOST. 

This  sin  was  not  confined  to  the  days  of  the  Apostles, 
because  sixty  years  after  our  Lord  had  declared  that  jt 
should  not  be  forgiven,  St.  John  said,  (1  .John  v.  16,) 
"•There  is  a  sin  unto  death  :  I  do  not  say  that  he  shall 
pray  for  it." — This  sin  is  characterized, 

1.  By  a  great  malignity  of  spirit;  men  are  sinners  ex- 
ceedingly. 

2.  By  a  hatred  of  Christ  because  he  reproves  sin. 

The  Pharisees  derided  him,  because  he  reproved  the  sin  of  cove- 
tousness,    Luke  xvi.  14. 

3.  By  having  made  up  the  mind  to  go  on  in  sin,  and 
being  wedded  to  it. 

It  includes, 

1.  A  determination  to  resist  all  convictions^  and  to  resist 
the  truth,  knowing  it  to  be  the  truth. 


ON    THE    IIOLy    OHOST.  "^3 

2.  Hating  reproof,  and  those  who  use  it. 

3.  A  deterriiiiiation  not  to  leave  off  the  practice  of  sin. 
The  followiiio;  seem  to  be  instances  of  those  wlio  com- 
mitted this  sin. 

Koran,  Dathau.  and  Abiram.    Num.  xvi.  2G — 32. 

The  sons  dl   Eli.    1  Sam.  ii.  25. 

Alexander  the  coppersmith.    2  Tim.  iv.  14. 

Those  who  sin  wiliuUv  after  they  have  received  the  knowledge 

of  the  trutii.    Heb.  x.  26— 31. 
Those,  who  aftr'r  havini-  escaped  the  pollutions  of  the  world, 
are  airain  entansrled  therein,  and  ovorconiL'.    2  Pet.  ii.  20 — 22. 
Blasphemy  against  the  Holy   Ghost  will  not  be  for- 
given. 
He  that  shall  blaspheme  asainst  the  Holy  Ghost  hath  never  for- 
giveness, but  is  in  dant'-er  of  eternal  damnation.   Mark  iii.  29, 
Unto  him  that  blasphemeth  against  the  Holy  Gliost,  it  shall  not 

be  forjiiven.    Luke  xii.  10. 
It  is  impossible  for  those  who  were  once  enlis^htened,  and  have 
tasted  of  the  heavenly  gift,  and  were  male  partakers  of  the 
Holy  Ghost— if  they  shall  fall  away,  to  renew  them  again 
unto  rept-ntance.    Heb,  vi.  4.  6. 
The  blasphemy  against  the  Holy  Ghost  shall  not   be  forgiven 
unto  men — neither  in  this  world,  neither  in  the  world  to 
come.    Matt.  xii.  31,  32. 
The  M'orld  to  come  means  the  Gospel  dispensation ;  and 
no  sacrifice  was   appointed  for   presumptuous  sin  under 
the  law.    Num.  xv.  30.     Pardon   is  only  offered  to  peni- 
tents, and  those  who  have  committed  this  sin  never  do  re- 
pent.    All  other  sins  are  committed  for  present  ease,  com- 
fort, or  advantage  ;  but  this  sin  is  the  result  of  determined 
hatred  to  God.     St.  Paul  was  a  persecutor,  but  he  did  it 
ignorantl3%      Julian    the    apostate    persecuted    religion, 
knowing  it  to  be  reliirion. 

This  was  not  David's  sin — he  was  drawn  on,  from  one 
neglect  of  duty  to  another — his  fall  was  gradual,  and  his 
passions  kept  gathering  strength — he  went  on  from  sin  to 
sin,  apparently  without  compunction,  and  his  conscience 
seemed  to  be  lulled  asleep,  till  the  prophet  Nathan  was 
sent  to  reprove  him. 

The  pasisages  of  Scripture  referred  to  in  this  chapter, 
have  caused  great  distress  to  many  conscientious  Chris- 
tians. They  were  written  for  our  admonition,  and  were 
intended  to  warn  the  presumptuous  against  trifling  with 
the  convictions  of  conscience,  but  certainly  not  to  discou- 
rage the  humble  penitent.  They  who  most  fear  having 
committed  this  sin,  are  generally  at  the  greater  distance 
8 


74  ON   THE    KOLY    GHOST. 

from  it;  while  they  who  are  thus  irjven  \ip,  feel  no  sorrow 
for  sin,  nor  any  anxiety  to  be  restored  to  tlie  favour  of  God. 
Pray  as  David  did,  (Ps.  xix.  13,)  Keep  back  thy  ser- 
vant from  presunijjtuuus  nhis,-  let  them  not  have  duminion 
ove?-  me» 

NOTE. 

THE   OFFICE   OF  THH  HOLY   SPIRIT. 

Bishop  Peakgon,  in  hisobservationson  thisarticle  ofthe  Creed. sets  forth, 
first,  the  nature,  and  then  the  'ifftrc,  of  (he  Holy  Sj)irit.  The  first  of  these 
points  has  been  so  fully  e^jhibiicd  in  ihia  section,  in  the  lang uage  of  Scrip* 
ture  itself,  that  nothing  more  upon  it  is  rccpiisite.  The  remarks  of  the  ex» 
cellent  author  above  mentioned  upon  the  second,  contain  much  valuable 
instruction,  and  deserve  an  attentive  perusal.  The  pious  reader  will  be 
*;ratitied  by  the  insernon  of  tliein  here,  sli-ihtly  abridged  in  the  first  three 
or  four  paragraphs,  and  with  occasionally  (as  also  in  other  extracts  from 
this  autlior)  a  slight  change  in  the  phraseology,  not  in  any  way  atTecting 
the  sense. 

By  the  office  of  the  Holy  Spirit  we  do  not  understand  any  ministerial 
office  or  function,  such  as  that  of  created  angels,  who  are  all  "  ministering 
spirits,"  (Heb.  i.  14,)  for  the  Holy  Spirit  is  a  Divine  person,  and  ).herefore 
above  all  ministration.  By  this  expression  we  are  to  understand  tchatso- 
ever  is  attributed  to  him  peculiarly  in  the  salvation  of  ?nan,  the  worit 
■  •.vrou;uht  by  him,  for  which  he  is  sent  by  the  leather  and  the  Son.  All  the 
persons  in'  the  Godhead  are  represented  to  us  as  concurring  in  our  sal- 
vation, and  whatsoever  the  Holy  Ghost  workelh  in  order  to  the  same  sal- 
vation,  we  look  upon  as  belonging  to  his  olflce.  Now,  without  holiness  it 
is  impossible  to  please  God.  We  are  all  impure  and  unholy,  and  the  pu- 
rity and  holiness  which  are  required  in  us,  to  appear  in  the  presence  of 
God,  must  be  wrought  in  us  by  the  Spirit  of  God,  who  is  called  holy,  be- 
cause he  is  the  cause  of  holiness  in  us.  The  ofllce  of  the  Holy  Ghost  we 
acknowledge,  therefore,  to  consist  in  the  sanctifying  of  the  s'ervants  of 
God,  This  sanctification  being  opposed  to  our  im[)urity  and  corruption, 
what.soever  is  wanting  in  our  nature  of  that  holiness  and  perfection, 
must  be  supplied  by  the  Spirit  of  God.  Wherefore,  as  we  are  by  nature 
totally  void  of  saving  truth,  and  under  an  impossibility  of  knowing  God  ; 
as  "  no  man  knoweth  the  things  of  a  man  save  the  spirit  of  man  which  is 
in  him  ;  even  so  none  knoweth  the  things  of  God,  but  the  Spirit  of  God:" 
this  "Spirit  searcheth  all  things,  yea,  the  deep  things  of  God,"  (1  Cor.  ii. 
10,  11,)  and  revealetli  them  unto  the  sons  of  men. 

The  first  i)art,  then,  of  the  office  of  the  Holy  Spirit,  consists  in  expelling 
the  darkness  of  our  understanding,  and  enlightening  us  with  the  know- 
ledge of  God.'  This  work  of  the  Spirit  is  double,  being  either  external 
and  general,  or  internal  and  particular. 

The  external  and  general  work  of  the  Spirit  as  to  the  whole  Church 
of  God,  is  the  revelation  of  the  will  of  God,  oy  which  so  much  in  all  ages 
has  been  propounded  as  was  suffioient  to  instruct  men  unto  eternal  life. 
There  have  been  ''holy  prophets"  ever  since  the  world  began,  (Luke  i. 
70,)  and  in  these  last  days,  when  God  has  spoken  to  us  by  his  Son,  that  Son 
sent  his  Spirit,  the  Spirit  of  truth,  into  the  apostles,  teaching  them  all 
things,  and  bringing  all  things  to  their  remembrance.  John  xvi.  13.  Bv 
this  means  it  came  to  pass  that  all  Scripture  was  given  by  inspiration  of^ 
God,  that  is,  by  the  motion  and  operation  of  the  Spirit  of  God. 

Again,  the  same  Spirit  which  reveals  the  object  of  faith  eenerally  to  the 
universal  Church  of  God,  (which  object  i§  propounded  externally  by  the 
Church  toevery  particular  believer,)'does  also  illuminate  the  underetand' 


ON    THE    HOLY    GHOST.  75 

ing  of  such  as  believe,  that  they  may  receive  the  truth :  for  faith  is  the 
gilt  oY  God  not  only  in  the  object,  but  also  in  the  act :  Christ  is  not  only 
given  unto  ns,  in  whom  we  believe,  but  it  is  also  jiiven  us  in  the  behalf  of 
Christ  to  believe  on  him,  (Phil.  i.  29  ;)  and  this  gift  is  a  ^\(t  ol  the  Holy 
Ghost,  working  within  us  an  assent  unto  that  wliich  by  the  word  is  pro- 
pounded to  us  :  by  this,  "  the  Lord  opened  the  heart  of  Lydia,  that  she  at- 
tended unto  the  thinjis  whi<:h  were  spoken  of  Paul,"  (Acts  xvi.  14;)  by 
this  ihe  word  preaciied  protiieth,  bein-t  "mixed  with  faith  in  them  that 
hoar  it."  Ileb.  li  4.  Thus  "by  grace  we  are  saved  through  faith,  and 
that  not  of  ourselves,  it  is  the  gilt  of  God."  Eph.  ii.  8.  As  the  increase 
and  perfection,  so  the  origin,  or  initiation  of  faith  is  from  the  Spirit  of  God, 
not  only  by  an  '•xternal  proposal  in  the  word,  but  by  an  intiriiul  illunti- 
nation  in  the  soul ;  by  which  we  are  inclintd  to  the  obedience  of  failli, 
ill  assenting  to  those  truths,  whicii  unto  a  natural  and  carnal  man  are  fool- 
ishness. An  i  thus  we  affinn  not  only  the  revelation  of  the  will  of  God, 
but  alsotiie  illumination  of  the  soul  of  man,  to  be  part  of  the  office  of  the 
Spirit:  of  God,  against  the  old  and  new  Pelagians. 

The  second  part  of  the  office  of  the  Holy  Ghost  is  the  sanctification  of 
man,  in  the  regeneration  and  renovation  of  liiin.  For  our  natural  corrup- 
tion consisting  in  an  aversion  of  our  wills,  and  a  depravation  of  our  affec- 
tions, an  inclination  of  them  to  the  will  of  God  is  wrought  within  us  by  the 
Spirit  of  God.  For  "according  to  his  mercy  he  saveth  us,  by  the  wash- 
ing of  regeneration,  and  renewing  of  the  Holy  Ghost."  Tit.  iii.  5.  So  that 
"  except  a  man  be  born  again  of  water  and  of  the  Holy  Ghost,  he  cannot 
enter  into  the  kingdom  of  God."  We  are  all  at  first  defilwi  by  the  cor- 
ruption  of  our  nature,  and  the  poUufion  of  our  sins,  "  but  we  are  washed, 
but  we  are  sanctified,  but  we  are  justified  in  the  name  of  the  Lord  Jesus, 
and  by  the  Spirit  of  our  God."  1  Cor.  vi.  11.  The  second  part  then  of  the 
officeof  the  Holy  Ghost  is  the  renewing  of  man  in  all  the  parts  and  facul- 
ties of  his  soul. 

The  third  part  of  this  office  is  to  lead,  direct,  and  govern  us  in  our  ac- 
tions and  conversations,  that  we  may  actually  do  and  perform  those  thiniis 
which  are  acceptable  and  well-plea.sing  in  the  sight  of  God.  "If  we  live 
in  the  Spirit,"  quickened  by  his  renovation,  "vie  must  also  walk  in  the 
Spirit,"  (Gal.  v.  25,)  following  his  direction,  led  by  his  manuduction.  Anii 
if  "  we  walk  in  the  Spirit,  we  shall  not  fulfil  the  lusts  of,  the  flesh,"  (Gai. 
V.  16 ;)  for  we  are  not  only  directed  but  animated  and  acted  in  those  ope- 
rations by  the  S])irit  of  God,  "who  giveth  both  to  will  and  to  do  ;  and  as 
many  as  are  thus  led  by  the  Spirit  of  God,  they  are  the  sons  of  God."  Rora. 
viii.  14.  Moreover,  that  this  direction  may  prove  more  effectual,  we  are  also 
guided  in  our  prayers,  and  acted  in  our  devotions  by  the  same  Spirit,  ac- 
cording to  the  promise,  "I  will  pour  upon  the  house  of  David,  and  upon 
the  inhabitants  of  .Jerusalem,  the  Spirit  of  grace  and  supplication." 
Zech.  xii.  lU.  Whereas  then  "this  is  the  confidence  that  we  have  in  him, 
that  if  we  ask  any  thing  according  to  his  will,  he  heareth  us,"  (1  .lohn 
V.  14  :)  aiKl  whereas  "  we  know  not  what  we  should  pray  for  js  we  ought, 
the  .Spirit  itself  makeih  intercession  for  us  with  groanings  which  cannot 
be  uttered,  and  he  that  searcheth  the  hearts  knoweth  what  is  the  mind 
of  the  Spirit,  because  he  maketh  intercession  for  the  saints  accordins  to 
the  will  of  God."  Rom.  viii.  26,  27.  From  which  intercession  especially  I 
conceive  he  hath  the  name  of  the  Paraclete*  given  him  by  Christ,  who 
said,  "I  will  pray  unto  the  Father,  and  he  shall  give  you  another  Para- 
clete." John  xiv.  16.  For  "  if  any  man  sin,  we  have  a  Paraclete  with  the 
Father,  Jesus  Christ  the  righteous,"  (1  John  ii.  1,)  saith  St.  John  :  who  also 
maketh  intercession  for  us,"  (Rom.  viii.  'M,)  saith  St.  Paul ;   and  we  have 

*  Parachte  is  the  Greek  word,  which  is  translated  advocate  in  Ihe 
English  translation  of  the  passages  here  quoted. 


ON    THE    HOLY    GHOST 

another  Paraclete,  saith  our  Saviour;  wliich  also  "inaketh  intercession 
lor  us,"  saiih  '8t.  1'd.ul.  A  Paraclele  llit-u,  ui  tiie  notion  oi  liie  .Scriptures, 
is  an  intercessor. 

Fourtliiy,  Tlie  oflice  of  the  same  Spirit  is  lo  join  us  unto  Christ,  and 
make  u.s  members  of  that  one  body  of  which  our  Saviour  is  the  head. 
'•For  by  one  Spirit  we  are  all  baptized  into  one  body.  And  as  the  body 
is  one,  and  iuitii  many  members,  and  all  the  membt-rs  of  that  one  body, 
bein^  many,  are  one  body,  so  also  is  Christ."  "  Hereby  we  know  that 
Ood  abidelh  in  us,  by  the  Spirit  wliich  he  liath  given  its."  .Iidin  iii.  24.  As 
we  become  spiritual  men  by  the  Spirit  whicii  is  m  us,  as  thai  union  with 
the  body  and  unto  ihe  head  is  a  spiritu.il  conjuuctiun,  so  it  proceedeth 
from  the  Spirit ;  and  "  he  that  is  joined  unto  tlie  Lord  is  one  Spirit."  I  Cor. 
vi.  17. 

Fifthly,  It  is  the  office  of  the  Holy  Ghost  to  assure  us  of  the  adoption  of 
sons,  to  create  in  us  a  sense  of  the  paternal  love  of  God  towards  us,  to  give 
us  an  earnest  of  our  everla'^tinsjf  inheritance.  "Tlie  love  of  God  is  shed 
abroad  in  our  hearts  by  the  Holy  Ghost  which  is  given  unto  us."  Rom.  v.  5. 
"  For  as  many  as  are  led  by  the" Spirit  of  God,  they  are  the  sons  of  God." 
Rom.  viii.  11.  And  "  because  we  are  sons,  God  hath  sent  forth  the  Spirit  of 
his  Son  info  our  hearts,  crying,  Abba,  Father."  Gal.  iv.  G.  "  For  we  have 
not  received  the  spiritof  bondage  again  to  fear;  but  we  have  received  th« 
spirit  of  adoption,  whereby  we  cry,  Abba,  Father.  The  Spirit  itself  bear- 
ing witness  with  our  spirit,  that  we  are  the  children  of  God."  Rom.  viii, 
15,  16.  As  therefore  we  are  born  again  by  the  Spirit,  and  receive  from  him 
our  regeneration,  so  we  are  also  assured  by  the  sauif  Spirit  of  our  adop- 
tion ;  because  being  sons,  we  are  also  "  heiws.  heirs  of  God,  and  joint-heirs 
with  Christ,''  (Rom.  viii,  17 ;)  by  the  same  Spirit  we  have  the  pledge,  or  ra- 
ther the  earnest  of  our  inheritance.  For  "  he  which  establi-sheth  us  in 
Christ,  and  hath  anointed  us,  is  God,  who  hath  also  sealed  us,  and  hath 
given  the  earnest  of  his  Spirit  in  our  hearts,"  (2  Cor.  i.  22  ;)  so  "  that  we 
are  sealeii  with  that  Holy  Spirit  of  promise,  wliicii  is  the  earne-stof  our 
inheritance  until  the  redemption  of  the  purchasetl  possession."  Eph.  i.  14. 
The  Spirit  of  God  as  siiven  unto  us  in  this  life,  though  it  have  not  the  pro- 
per nature  of  a  pledge  ;  as  in  the  gifts  received  here  being  no  way  equiva- 
lent to  th'-  promised  reward,  nor  given  in  the  stead  of  any  thing  already 
due  ;  yet  is  to  be  looked  upon  as  an  earnest,  being  part  of  that  reward 
which  is  promised,  and,  upon  the  condition  of  performance  of  the  cove- 
nant which  God  hath  made  with  us,  certainly  to  be  received. 

Sixthly,  For  the  etf-tcting  of  all  these  and  the  like  jiarticulars,  it  is 
the  office  of  the  same  Spirit  to  sanctify  andset  apart  persons  for  the  duty 
of  the  ministry,  ordaining  them  to  intercede  between  God  and  his  people, 
to  send  up  prayers  to  God  for  fhein,  to  bless  them  in  the  name  of  God,  to 
teach  the  doctrine  of  the  gospel,  to  administer  the  .sacraments  instituted 
by  Christ,  to  perforin  all  things  necessary  "for  the  perfectina  of  the 
saints,  for  the  work  of  the  ministry,  for  the  edifyin:;  of  tlie  body  of  Christ." 
Eph.  iv.  12.  The  same  Spirit  which  illuminated  the  apostles,  and  endued 
them  with  power  from  above  to  perforin  personally  their  a|io.stolioal  func- 
tions, filled  them  also  for  the  ordination  of  others,  and  the  cnmmitling  of  a 
standing  povv^rto  a  successive  ministry  unto  the  end  of  the  world;  who 
are  thereby  obliged  to  "take  heed  unto  themselves,  and  to  all  the  flock 
over  which  the  Holy  Ghost  hath  made  them  overseers,  to  feed  the  Church 
of  God."  Actsx.x.  38. 

By  these  and  the  like  means  doth  the  Spirit  of  God  sanctify  the  sons  of 
men,  and  by  virtue  of  this  sanctification,  proceo<liML'  immediately  from  his 
office,  he  is  oroperly  called  the  Holy  Spirit.  And  liius  I  have  sulficiently 
described  the  object  of  our  faith  contained  in  this  article,  What  is  the 
Holy  Ghost  in  whom  we  believe,  both  in  relalion  to  his  nature,  as  he  is 
the  Spirit  of  God,  and  in  reference  to  his  office,  as  he  is  the  Holy  Spirit. 


ON    THE    HOLY    CATHOLIC    CHURCH.  77 

ON  THE  CREED. 

§  7.    ON    THE    HOLY    CATHOLIC    CHURCH. 

TVii:   is  I  his  Article  put  into  the  Creed? 

Because  all  the  blessings  of  salvation  through  Chris*, 
and  also  the  operation  of  the  Holy  Ghost,  would  be  ren- 
dered vain  and  useless,  if  there  were  no  Church  on  which 
to  bestow  them. 
Whuf  is  the  meaning  of  the  luord  Church  1 

1.  Its  popular  meaning  is,  a  building  set  apart  for  the 
public  worship  of  God.     It  is  taken  from  a  Greek  word 
signifying  "  the  house  of  the  Lord,"  which  is  a  common 
scripture  expression. 

2.  It  means  a  congregation  of  God's  people,  whether 
large  or  small,  who  meet  together  for  divine  worship. 

This  Moses  is  he  that  was  in  the  Church  in  the  wilderness.   Acts 

vii.  38. 
Aquila  and  Priscilla  salute  you,  with  the  Church  that  is  in  their 

house.    1  Cor.  xvi.  19.  Rom.  xvi.  5.  Col.  iv.  15.  Philem.  2. 

3.  It  means  a  society  of  Christians,  distincruished  by 
place,  doctrines,  government,  and  form  of  worship.  As  the 
Churches  of  Judea,  Samaria,  and  Galilee,  the  Romish 
Church,  the  Greek  Church,  the  Church  of  England,  &c. 

4.  It  means  the  whole  Christian  society,  of  which  Jesus 
is  the  Head,  and  each  true  Christian  a  member,  called  the 
body  of  Christ. 

To  feed  the  Church  of  God,  which  he  hath  purchased  with  his 

own  hlood.    Acts  xx.  28. 
God  hath  set  some  in  the  Church,  first  apostles,  kc.     1  Cor. 

xii.  28. 
Gave  him  to  be  the  head  over  all  things  to  the  Church,  which  is 

his  body.    Eph.  i.  22,  23. 
^nd  he  is  the  head  of  the  body,  the  Church.     Col.  i.  18. 
The  jreneral  assembly  and  Church  of  the  first-born.  Heb.  xii.  23. 

How  (Iocs  the  nineteenth  Article  describe  a  Church  ? 

"  The  visible  Church  of  Christ  is  a  congregation  of  faith- 
ful men,  [i.  e.  men  professing  the  true  faith,]  in  the  which 
the  jHire  word  of  God  is  preached  ;  and  the  sacraijnents  bo 
duly  administered,  according  to  Christ's  ordinance." 
Js  there  then  an  invisible  Church? 

Yes:  while  the  visible  Church  consists  of  all  those  per- 
sons who  have  been  received  into  her  communion  by  bap- 
tism, the  invisible  Church  consists  of  those  only  who  are 
8* 


78  ON  THE  HOLY  CATHOLIC  CHURCH. 

partakers  of  that  grace  of  which  baptism  is  the  appointed 
sign   and    seal  ;    and    therefore  God    only,  to  whom   all 
hearts  are  open,  can  distinguish  who  they  are.* 
Of  hovj  many  parts  dues  the  invisible  Church  of  Christ  con' 
sist  ? 
Two  :  that  part  which  is  on  earth,  and  that  part  which 
is  in  heaven. 
JVhat  do  you  call  the  Church  on  earth  ? 

The   Church   militant,   that   is,    fighlino-;    because    its 
members  are  in  a  state  of  warfare  with  their  spiritual  ene- 
mies. 
We  wrestle  against  principalities,  kc,  against  spiritual  wicked- 
ness in  high  places.    Kph.  vi.  12. 
What  do  you  cull  the  Church  in  Heaven  ? 

Triumphant,  because  its  members,  having  finished  their 
warfare,  triumph  and  rejoice  in  heaven. 
To   him  that  overcometh  will  1  grant    to  sit  with  me   in   my 

throne.    Rev.  iii.  21. 
They  are  before  the  throne  of  God — they  shall  hunger  no  more, 
neither  thirst  any  more.    Rev.  vii.  13 — 17. 

TVhy  is  the  Church  called  holy? 

1.  To  distinguish  it  as  a  society  different  from  the  world, 
which  is  wicked,  and  out  of  which  they,  who  are  brought 
into  the  Church,  are  called  with  a  holy  calling. 

Who  hath  called  us  witli  an  holy  calling.    2  Tim.  i.  9. 

Who  gave  himself  f.)r  our  sins,  that  he  might  deliver  us  from 

this  present  evil  world.    Gal.  i.  4.     ■ 
We  know  that  we  are  of  God,  and  the  whole  world  lieth  in 

wickedness.    IJohnv.  19. 

2.  Because  it  is  a  body,  of  which  the  Holy  Ghost  is 
the  animating  principle. 

He  that  is  joined  unto  the  Lord  is  one  spirit.    1  Cor.  vii.  17. 
By  one  Spirit  are  we  all  baptized  into  one  body.    1  Cor.  xii.  13. 

3.  Because  God  hath  set  apart  all  true  members  of  the 
Church  for  himself. 

The  Lord  hath  set  apart  him  that  is  godly  for  himself.    Ps.  iv.  3. 
They    ])roduce  the  fruits  of  holiness,  (Eph.  ii.  13.  2. 
Tim.  ii.  10,)  and  are  called  saints,  or  holy  persons. 
Sanctified  in  Christ  Jesus,  called  be  to  saints.    1  Cor.  i.  2. 

4.  Because 

Christ  also  loved  the  Church,  and  gave  himself  for  it,  that  he 
might  sanctify  and  cleanse  it,  that  he  miiilit  jircsent  it  fo  him- 
self a  glorious  Church,  not  having  spot  or  wrinkle,  or  any 
such  thing ;  hut  that  it  should  be  holy,  and  without  blemish. 
Eph.  v.  25—27. 

«  See  note  at  the  end  of  this  section,  page  8S. 


ON    CHURCH    GOVERNMENT.  79 

IVJien  you  name  the.  Catholic  Church,  do  you  thereby  mean 
the  Roman  Catholic  Church  ? 

By  no  means. 
What  then  ? 

Catholic  means  universal,  or  the  whole. 
TVhy  is  the  Church  called  Catholic  ? 

Because  it  is  not  confined  to  one  particular  nation,  as  the 
Jewish  Church  was,  but  embraces  some  of  all  nations  and 
languages. 

What  then  do  ynu  mean  by  the  Holy  Catholic  Church  1 

I  mean  all   the  faithful  in  every  age  and  nation,  who, 
being  united  to  Christ  as  their  spiritual  Head,  serve  and 
worship  God  aright. 
All  that  in  every  place  call  upon  the  name  of  Jesus  Christ  our 

Lord.    1  Cor.  i.  2. 
All  them  that  love  the  Lord  Jesus  Christ  in  sincerity.    Eph.  vi. 

Collect  fur  All  Saint.s'  Day. — 0  Almighty  God,  who  hast  knit 
to;ietlier  thine  elect  in  one  communion  and  fellowship,  in  the 
mj'stical  body  of  thy  Son  Christ  our  Lord  ;  grant  us  grace  so 
to  follow  thy  blessed  Saints  in  all  virtuous  and  godly  living, 
that  we  may  come  to  those  unspeakable  joys  which  thou 
hast  prepared  for  those  who  unfeignedly  love  thee,  through 
Jesus  Christ  our  Lord. 

ox    CHUnCH    GOVERXMKXT. 

What  was  the  order  of  the  Church  under  the  law  of  Moses  ? 
It  consisted  of  the  threefold  order,  of  the  high  priest, 
the  priests,  and  Levites.  Moses  was  directed  by  God  to 
ordain  Aaron  and  his  sons  to  minister  in  the  priest's  office, 
Aaron  as  high  priest,  and  his  sons  as  priests,  (Exod.  xxviii.) 
and,  at  his  death',  the  office  of  high  priest  descended,  by 
God's  command,  to  Eleazer  his  son.  Num.  xx.  25 — 28. 
And  Eleazer,  the  son  of  Aarim  the  priest,  shall  be  chief  over  the 

chief  of  the  Levites.  and  have  the  oversiii^ht  of  them  that  keep- 

the  charge  of  the  sanctuary.   Num.  iii.  3:2. 

By  whom  was  the  Jewish  Church  appointed? 
By  God  himself;  but 
The  priesthood   bciii;;  changed,  there   is  made  of  necessity  a 
chanv-e  also  of  the  law.    Heb.  vii.  12. 

What  instructions  have  the  apostles  given^  by  example  or 
precept^  respecting  the  different  orders  of  ministers  in  a 
settled  state  of  the  Church  ? 
We  find  in  their   writings  mention  made  of  apostles, 
bishops,  presbyters  or  elders,  and  deacons. 


80  ON   CHURCH    GOVERNMENT. 

IV/io  were  the  presbyters  or  elders,  for  the  Greek  word  is  the 
same  ? 
They  were  the  ordinary  ministers  of  the  Church. 
Paul  and  Barnabas  ordained  presbyters  in  every  church.     Acts 

xiv.  23. 
And  from  Miletus  Paul  sent  to  Ephesus,  and  called  the  presbj- 

ters  of  the  Church.   Acts  xx.  17. 
«Paul  left  Titus  in  Crete,  to  ordain  elders  in  every  city.     Tit 

i.  5. 
What  was  their  office  ? 

To  rule  and  leach  the  flock  of  Christ. 
Let  the  presbyters  that  rule  well  be  counted  worthy  of  double 
honour,  especially  they  who  labour  in  the  word  and  doctrine 
1  Tim.  V.  17. 
Are  presbyters  ever  called  bishops  ? 

Yes.*  t 

1.  When  Paul  sent  from  Miletus  for  the  presbyters  ot 
Ephesus,  he  commanded  them, 

Take  heed  to  all  the  tlock  over  the  which  the  Holy  Ghost  hath 
made  you  overseers,  (or  bishops,  as  the  Greek  word  signi- 
fies.)   Acts  XX.  28. 

2.  St.  Paul  says  to  Titus, 

For  this  cause  left  I  thee  in  Crete,  that  tliou  shouldest  ordain 
presbyters  in  every  city — If  any  be  blameless,  &c.  For  a 
bishop  must  be  blameless.    Tit.  i.  o — 7. 

3.  St.  Paul  addressed  his  epistle  to  the  Philippians. 
.  To  all  the  saints,  with  the  bishops  and  deacons.    Phd.  i.  1. 

It  is  very  unlikely  there  would  be  many  bishops,  and  no 

*  It  is  admitted  by  Episcopalians  that  the  exclusive  appropriation  of 
the  term  Uisiiop  to  I  he  first  order  of  the  viinistry  liar]  not  takt^n  place 
when  the  passages  Itere  quoted  were  written.  The  first  order  of  the 
ministry  coiimienced  with  the  Apostles,  was  contiivied  in  Timothy  and 
Titus,  <fcc.;  and  in  the  Atigels  and  Bishops  of  the  Churches.  From  the 
extraordinary  reverence  which  was  justly  thought  due  to  the  first  Apostles 
the  use  of  this  n'line  was  discontinued,  although  all  the  ordinary  func- 
tions of  their  office  were  retained  in  tlie  Cliurch.  "In  the  process  of 
time,"  says  Theodoref,  a  writer  of  the  fourth  century,  "the  name  of 
Apustles  was  a[)propriated  to  them  who  were  Apostles  in  the  strict  sense, 
and  the  rest  who  had  formerly  the  name  of  Apostles  were  styled  Bishops. 
In  this  sense  Epaphroditus  is  called  the  Apostle  of  the  Phihppian.s,  (Phil, 
ii.  25;)  Titus  was  the  Ajioslle  of  the  Cretans,  and  Timothy  of  Asia." 
From  this  explanation  it  will  be  seen  that  the  occasional  applicatinn  of 
the  name  of  Bishops  to  Presbyters  proves  nothing  against  Episcopacy. 
"They  do  but  waste  their  own  and  other  people's  tune,"  says  the  learned 
and  candid  Grofius,  himself  a  Presbyterian,  "who  when  they  undertake 
to  treat  this  question  laboriously,  prove  that  the  name  of  Bishop  was 
common  to  all  Pastors."  If  this  prove  any  thing,  it  is  only  that  the  Primi- 
tive Church  erred  in  appropriating  a  7iunie  of  general  signification  to  a 
jiurticular  office— &  mere  matter  of  expediency,  which  may  \u'  approved 
or  disapproved  without  at  all  affecting  the  merits  of  the  question. 


ON  CHURCH    GOVERNMENT.  81 

presbyters,  or  if  there  were,  that  Paul  would  omit  men- 
tioning them ;  therefore  bishops  must  be  here  used  for 
presbyter. 

4.  St.  Paul  (1  Tim.  iii.)  gives  particular  directions  re- 
specting the  character  of  those  bishops  and  deacons,  with- 
out mentioning  presbyters  in  the  whole  chapter.  Now,  as 
Timothy  was  left  at  Kphesus  for  this  purpose  among  others, 
of  ordaining  presbyters,  the  omission  would  be  unaccoun- 
table, unless  by  bishops  are  here  meant  presbyters. 

5.  St.  Peter  says. 

The  presbyters  wiio  are  among  you  I  exhort,  who  am  also  a 
presbyte'r  ;  feed  the  flock  of  God,  takinsj  the  oversight  thereof; 
(^that  is,  executing  tiie  oflice  of  a  bishop.)    1  Pet.  v.  1,2. 

What  differeyice  was  there  then  heticeen  the  office  of  a  preshy' 
ter,  and  of  one  who  was  to  act  as  superintendent  over 
the  presbyters  and  people^  and  who  was  after  the  death  of 
the  apostles,  called  a  bishop  in  the  Christian  Church  ? 
They  were  both  overseers  or  overlookers,  which  the  Greek 
■word  means.     The  presbyters  overlooked  the  flock,  (Acts 
XX.  28.    1  Pet.  v.   1,  '2,)  but  the  superintendents,  as  the 
apostles,  and  by  their  order  Timothy  and  Titus  were  over- 
seers or  bishops  of  other  pastors,  as  the  epistles  to  Timo- 
thy and  Titus  fully  prove. 

TVhat  is  the  peculiar  office  of  a  bishop  ? 

1.  To  ordain  presbyters  and  deacons. 

For  this  cause  kit  I  thee  in  Crete,  that  thou  shouldest  set  in 
order  the  things  that  are  wanting,  and  ordain  elders  in  every 
city,  as  I  had  appointed  thee.   Tit.  i.  5. 

2.  To  superintend  the  doctrine  of  these  ministers. 

As  I  besought  thee  to  abide  still  at  Ephesus,  when  1  went  into 
]Macedonia,  that  thou  mightest  charge  some  that  they  teach 
no  otiier  doctrine.    V  Tim.  i.  3. 

3.  To  superintend  their  conduct. 

Against  an  elder  receive  not  an  accusation,  but  before  two  or 
three  witnesses.    1  Tim.  v.  19. 

4.  To  regulate  those  matters  in  the  Church,  which  are 
not  settled  by^divine  authority. 

That  thou  shouldest  set  in  order  the  things  that  arc  wanting, 
[or  left  undone.]    Tit.  i.  5. 

To  whom  were  these  duties  of  a  superintendent  or  bishop 
committed  by  the  apostles  ? 
To  Timothy  and  Titus. 


82  ON    CHURCH    GOVERNMENT. 

What  was  the  method  of  appointing preshi/ters  and  deacons  ? 

The  persons  chosen  were  set  apart  by  prayer,  and  the 

laying  on  of  the  apostles'  or  bishops'  hands,  in  which,  in 

the  case  of  Timothy,  the  presbyters  joined. 

Neglect  not  the  ji^ift — f?iven  thee — wiili  t!ie  laying  on  of  the 

hands  of  tlio  presbytery.    1  Tim.  iv.  14. 
Stir  up  tlie  fiift  of  God,  which  is  in  tliec,  by  the  putting  on  of 
my  hands.   2  Tim.  i.  6. 
No  mention  is  made  in  the  New  Testament,  of  any  ordi. 
nation  to  the  ministry  by  presbyters,  without  the  presence 
of  one  of  the  apostles,  or  of  some  superintendent  appointed 
by  them.     There  can  be  no  period  fixed  on  before  the  Re- 
formation, when  ordination  to  the  ministry  belonged  to  any 
other  minister  than  a  bishop. 

To  whom  was  committed  the  choice  of  persons  to  Jill  the 
office  of  jyreshyter  or  deacon  ? 
Not  to  the  people,  but  to  those  whom  the  apostles  ap- 
pointed as  superintendents  or  bishops. 
And  the  things  that  thou  hast  heard  of  me  among  many  wit- 
nesses, the  same  commit  thou  to  faithful  men,  who  shall  be 
able  to  teach  others  also.    2  Tim.  ii.  2. 

Besides,  Timothy  and  Titus  would  not  have  had  such 
minute  directions  about  the  character  of  persons  proper  to 
fill  these  offices,  except  to  guide  their  choice  :  and  the  for- 
mer is  commanded  to  use  great  caution  in  his  choice,  and 
To  lay  hands  suddenly  on  no  man.    1  Tim.  v.  22. 
But  if  the  bishop  was  to  ordain  only  those  who  had 
been  set  apart  by  the  election  of  the  people,  no  matter  how 
suddenly  he.  laid  his  hands  upon  them.     And  St.  Paul  tells 
him,  that  these  directions  were  given,  that  if  he  tarried. 
He  miifht  know  how  to  behave  himsflf  in  the  house  of  God, 
which  is  the  Church  of  the  living  God.    1  Tim.  iii.  14,  15. 

What  ivas  the  office  of  a  deacon  ? 

The  Scriptures  have  not  informed  us ;  but  it  must  have 
been  perfectly  understood  by  Timothy  and  the  Church  of 
that  period.  In  1  Tim.  iii.  8 — 13,  the  same  character  for 
piety  and  good  conduct,  is  required  in  deacons  as  in  pres- 
byters. 

Let  these  also  first  be  proved ;  then  let  them  use  the  office  of 
deacon,  being  found  hlameless.    1  Tim.  iii.  10. 
And  the  deacons  were  to  look  forward  to  a  higher  of- 
fice ;  for 
They  that  have  used  the  office  of  a  deacon  well,  purchase  to 
tliemselves  a  good  degree.   1  Tim.  iii.  13. 


ON   CHL'RCH    GOVERNMENT.  83 

TVere  f  he  seven  persons  mentioned  in  Acts  vi.  deacons? 

It  is  generally  thou|[^ht  so.  They  are  not,  however, 
called  deacons  in  the  Acts  of  the  apostles,  but  only  in  the 
title  of  the  chapter. 

TVhat  nccounf  have  ive  of  the  order  of  the  Churchy  after  the 
death  of  the  apostle  Paxil  ? 
The  seven  churches  in  the  Revelation,  addressed  by  St. 
John,  had  each  an  officer  called  an  angel,  who  presided 
over  both  the  presbyters  and  the  flock,  and  was  therefore  a 
superintendent  or  bishop.* 

fVhat  reason  have  we  for  thinking  that  these  angels  were 
bishops  ? 
Because  we  find,  that  during  St.  Paul's  stay  at  Ephesus, 
Not  only  at  Ephesus,  hut  almost  throughout  all  Asia,  he  had 
persuaded  and  turned  a^vay  murh  people.  Acts  xix.8.  10.26. 
So  that  the  number  of  (Christians  would  require  the  care 
of  several  presbyters.     And  when  St.  Paul  passed  by  this 
city  in  his  way  to  Jerusalem, 
He  sent  to  Ephesus,  and  called  the  presbyters  of  the  Church. 
Acts  x\.  17. 
So  that  the  angel  was  the  person  presiding  over  them  all. 

Wliat  "proof  have  we  that  the  angel  of  the  Church  at  Ephesus 

exercised  the  authority  of  a  bishop  ? 
Thou  hast  tried  them  which  say  they  are   apostles,  and  are 
not.  kc.    Rev.  ii.  2. 
And  he  received  approbation  for  his  conduct  from  the 
Lord  Jesus,  through  St.  John. 
What  proof  have  we  that  the  angel  of  the  Church  at  Thyatira 

was  a  bishop  ? 
He  is  blamed  for  sufferins  Jezebel,  who  called  herself  a  pro- 
phetess, to  teach.    Rev,  ii.  20. 

Now  he  could  not  have  been  the  subject  of  blame,  unless 
he  had  had  the  power  to  silence  her,  which  is  the  office  of 
a  bishop. 

Is  there   any  reason  to    think  that  the  government  of  the 
Churches  of  Jisia^  mentioned  in  the  Revelation ^wa^  dif- 
ferent from  that  of  other  Christian  Churches? 
No :  there  is  great  reason  to  believe,  that  the  Church  of 
Christ  vyas  governed  everywhere  by  superintendents  or 

•  The  word  Angel  literally  means  one  sent,  which  is  also  the  meaning 
Qt  Apostle. 


84  ON   CHURCH    GOVFRNMENT. 

bishops,  each  presidincr  over  his  own  district,  though  sub- 
ject to  a  general  synod  of  bishops  and  presbyters. 
The  aposth'S  and  elders  came  togetluT  for  to  consider  of  this 

matter.    Acts  xv.  6. 
They  d»  livened  them  the  decrees  for  to  Keep,  that  were  ordain- 
ed of  the  apostles  and  elders.    Acts  xvi.  4. 

Jf'/iat  further  account  have  we  of  the  order  of  the  Church 
after  the  death  of  the  apostles? 
We  learn  from  the  writin^^s  of  men  who  lived  in  the 
times  of  the  apostles,  Clen)ent,  afterwards  Bishoj)  of  Rome, 
who  is  mentioned  in  Phil.  iv.  3;  Polyoarp,  who  was  Bishop 
of  Smyrna,  and  a  disciple  of  St.  John  ;  and  Tornatius, 
Bishop  of  Anlioch,  that  immediately  after  the  death  of  the 
apostles,  there  was,  in  every  Church,  a  superior  officer, 
called  a  bishop,  and  other  two  orders  of  priests  and  dea- 
cons. 

Was  this  order  generallif  received  in  the  primitive  Church  ? 

The  threefold  distinction  of  bishops,  priests,  and  dea- 
cons, was  acknowledged,  and  was  scarcely  called  in  ques- 
tion for  one  thousand  five  hundred  years  after  the  death  ol 
Christ;  nor  was  there  any  Christian  church  without  a 
bishop  during  that  time.  Besides,  if  this  order  was  not 
established  by  the  apostles,  it  could  not  have  been  after- 
wards introduced  without  being  noticed  in  histor5^ 
h  the  personal  hoVmess  of  a  man  a  sufficient  toarranl  for 
■  his  taking  the  office  of  a  minister  of  Christ  ? 
The  minute  directions  which  the  apostle  Paul  crave  to 
Timothy  and  Titus,  to  enable  them  to  make  arinht  choice 
of  the  persons  whom  they  were  commissioned  to  ordain 
for  the  ministry,  must  have  been  unnecessary,  if  persons, 
upon  presumption  of  their  own  holiness,  or  other  qualifica- 
tions, might,  consistently  with  the  appointed  order  of  the 
Christian  Chun^h,  take  upon  themselves  the  office  of  min- 
isters. 

But  are  ice  7iot  informed,  that  after  the  martyrdom  of  Ste* 
phen, 
Saul  made  havoc  of  the  Church,  enterin":  into  every  house,  and 
haling  men  and  women,  committed  them  to  prison.     There- 
fore,  they   that    were    scattered    abroad,    went   everywhere 
preaching  the  word?    Acts  viii.  1.  4. 
This  example  would   undoubtedly  be  a  warrant  to  pri- 
vate Christians  to  act  in  like  manner,  under  severe  perse- 


ox    THE    LITURGY.  65 

cution,  in  an  enemy's  country,  where  ordination  could  not 
he  obtained  ;  but  it  affords  no  authority  for  such  conduct  iu 
a  settled  and  peaceable  state  of  the  Christian  Church. 
IVhi/  is  it  necessart/  that  a  Church  fi/tauld  now  copy  t/te  ex- 
ample  of  the  apost/cft,  as  to  government  ? 

A  Church  must  be  formed  after  some  model,  and  we 
have  no  rijrht  to  deviate  from  the  model   given  us  in  the 
New  Testament,  except  in  such  matters  as  are  now  im- 
practicable. 
Do  the  Scriptures  give  any  directions  on  this  subject  ? 

The  apostle  Paul  says, 
Walk  si)  as  ye  have  us  f.>r  an  ensample.    Phil.  iii.  17. 

And  his  example  as  a  superintendent  of  the  Christian 
Church  calls  for  imitation,  as  well  as  bis  private  life. 
]s  it  a  proof  that  the  government  of  a  Church  is  right  when 
God  blesses  the  labours  of  her  ministers  ? 

No.     Errors  to   a  certain  deorree  are  not  inconsistent 
with  success  :  but  there  can  be  no  excuse  for  wilful  neg- 
lect of  a  divine  command  ;  and  we  should  remember, 
These  ou:i;ht  ye  to  have  dune,  and  not  to  leave  the  other  un- 
done.   iMiitt.  xxiii.  23. 

Besides,  we  cannot  tell  what  injury  religrion  may  sus- 
tain, in  course  of  time,  by  departing  from  that  order  which 
God  has  established  ;  and  we  have  no  right,  by  leaning  to 
our  own  understandings,  to  do  evil  that  good  may  come. 
But  are  there  not  good  men  of  most  religious  persuasions  ? 

Yes.  But  we  shall  not  be  excused  in  any  neglect  or 
error  by  pleading  the  example  of  others — Let  God  be  true, 
and  every  man  a  liar.  It  is  not  our  business  to  condemn 
others  who  profess  to  follow  the  Scriptures  as  their  guide. 


ox    THE    LITURGY. 

Ihw  long  have  those  short  prayers,  called  Collects^  been  tsed 
in  the  Christian  Church,  which  are  appointed  to  be  used 
in  the  Protestant  Episcopal  Church  7 
Not  less  than  one  thousand  three  hundred  years. 
What  instances  have  we  in  Scripture,  of  forms  nf  prayer  or 
praise  being  used  ? 
The  ancient  Jews  always  used  precomposed  forms  in 
their  synagogues ;  and  as  our  Lord  regularly  attended  at 
9 


86  ON   THE    LITURGY. 

the  service  of  the  synagogue,  he  gave  his  sanction  to  the 
propriety  of  them. 
As  his  custom  was,  he  went  into  the  synagogue  on  the  Sab- 
bath day.    Luke  iv.  16. 
John  the  Baptist  appears  to  have  taught  his  disciples  a 
form  of  prayer. 
Lord,  teach" us  to  pray,  as  John  also  taught  his  disciples.   Luke 
xi.  1. 
The  book  of  Psalms  is  a  series  of  forms. 
Our  Lord  taught  his  disciples  a  form  of  prayer. 
After  this  manner,  [or  thus]  tlierefore  pray  ye.    Matt.  vi.  9. 
When  ye  pray  say.  Our  Father,  &c.    Luke  xi.  2. 
St.  Paul  speaks  of  psalms,  hymns,  and  spiritual  songs, 
both  for  the  social  and  private  worship  of  Christians. 
Teaching  and  admonishing  one  another  in  psalms,  and  hymns, 
and  spiritual  songs,  singing  with  grace  in  your  hearts  to  the 
Lord.    Col.  iii,  16. 

And  hymns  are  merely  forms  of  prayer  in  verse.  The 
primitive  Christians  did  very  early  use  forms  of  public 
worship,   which  are  called  in   their   writings    "  common 

What  are  the  excellencies  of  the  Liturgy  of  the  Protestant 
Episcopal  Church  ? 

1.  It  is.  so  comprehensive,  "that  nothing  is  omitted 
which  is  fit  to  be  asked  in  public;  and  so  particular,  it 
compriseth  most  things  which  we  should  ask  in  private." 

2.  The  prayers  are  each  so  short  as  not  to  fatigue  the 
attention,  and  yet  are  considerably  comprehensive,  con- 
stantly concluding  with  a  reference  to  the  mediation  ot 
Jesus  Christ. 

3.  It  tends  to  secure  an  unity  of  doctrine ;  and  as  both 
minister  and  people  have  their  separate  parts  to  perform, 
this  division  of  service  is  well  calculated  to  keep  up  atten- 
tion, and  to  excite  devout  feelings. 

4.  Another  advantage  is,  that  of  knowing  beforehand  the 
prayer  and  praises  which  are  to  be  offered  to  God.     By 

*  Mr.  Wheatly  has  shown,  by  sundry  appeals  to  ancient  Christian 
writers,  that,  the  first  three  centuries  joined  in  the  use  of  preconiposcd 
set  forms  of  prayer,  besides  the  Lord's  Prayer  and  Psahns;  and  that 
these  were  styled  by  so  early  a  writer  as  Justin  Martyr,  who  died  in  the 
year  of  our  Lord,  163,  "Common  Prayers;"  by  Origen,  "Constituted 
Prayers  ;•'  and  by  Cyprian,  "Solemn  Prayers."  Hence  the  inference  is 
fairly  drawn,  that  a  Liturgy  composed  for  public  use  is  warranted  by 
the  practice  of  our  Saviour,  of  his  apostles,  and  of  the  primitive 
Christians. 


ON    THE    LITURGY.  87 

this  means  the  mind  has  time  given  to  consider  the  nature 
of  the  petition,  and  our  own  need  of  the  thing- we  are  about 
to  ask,  and  as  we  daily  need  the  same  things,  there  is  no 
occasion  for  a  continual  variety.  Uesides,  a  form  of  prayer 
affords  security  that  nothing  unsuitable  to  the  majesty  of 
God,  and  the  state  of  a  sinful  creature,  be  found  in  the 
language  we  use. 

5.  But  the  grand  excellence  of  the  Church   service  is, 
that  so  large  a  portion  of  the  pure  word  of  God  is  imbo- 
died,  and  that  tiie  liturgy  may  be  said  to  be  "  the  word  of 
God  converted  into  devotional  exercises." 
Why  then  are  you  a  member  of  this  Church? 

1.  Because  her  government  is  episcopal,  that  is,  by 
bishops  ;  this  being  the  mode  of  church  government  which 
existed  in  the  primitive  Church,  and  was  founded  by  the 
apostles  of  our  Lord. 

2.  Because  her  doctrines  are  fixed  by  articles  of  religion, 
which  are  scriptural  and  according  to  godliness. 

3.  Because  her  mode  of  worship  is  primitive  and  scrip- 
tural, and  well  qualified  to  promote  edification.  Her  li- 
turgy is  scriptural  in  its  doctrine,  comprehensive  in  the  ad- 
dresses to  the  throne  of  grace,  and  therefore  fit  for  general 
use. 

4.  Because  a  separation  from  a  Church  formed  on  the 
apostolic  model,  tends  to  encourage  a  spirit  of  division  in 
the  Church  of  Christ,  which  is  undoubtedly  contrary  to  the 
word  of  God. 

Mark  them  which  cause  divisions  and  otTences,  contrary  to  the 

doctrines  which  ye  have  learned,  and  avoid  them.     Rom. 

xvi.  17. 
Litany. — May  it  please  thee  to  rule  and    govern   thy  lioly 

Church  universal  in  the  right  way. 
Colled. — We  pray  for  thy  holy  Church  universal,  that  it  may 

be  so  guided  and  governed  by  thy  good  Spirit,  kc. 
btli  Sunday  afttr  Epiphany. — Keep  thy  Church  and  household 

continually  in  thy  true  religion. 
\Qth  Sunday  offer  Trinity, — Let  thy  continual  pity  cleanse 

and  defend  thy  Church. 
Col'ecf.  St.  Matthias'  day. — Grant  that  thy  Church  being  alway 

preserved  from  false  apostles,  may  be  ordered  and  guided  by 

faithful  and  true  pastors. 
Communion  Service. — Inspire  continually  the  universal  Church 

with  the  Spirit  of  truth,  unity,  and  concord. 


88  ON   THE    LITURGY. 

NOTE. 

THE   HOLY   CATHOLIC   CHURCH,    VISIBLE    AND   MYSTICAL. 

Hooker  (.iislingiiishes  between  the  Church  visible  and  Ihe  Clmrcli 
mystical,  (called  also  invisible,  because  its  luembers  as  suck  cannot  be 
distingui:>lie(l,)  anil  says  o{  the  latter :  •'Whatsoever  we  read  m  Scripture 
concerning  ihe  endless  love  and  saving  uiercy  which  God  showcth  to- 
wards his  Church,  the  only  proper  subject  thereof  is  this  Cnurch.  Con- 
cerning this  tlijck  if  is  that  our  Lord  and  Saviour  hath  promised,  I  give 
unto  tkem  eternal  life,  and  they  s/iall  nevr  perish,  neither  shall  an;/ 
pluck  them  out  of  my  hand."  This  distinction  is,  therefore,  of  so  much 
importance  that  some  further  explanation  of  its  nature  appears  desirable. 
Tiie  reader  will  doubtless  be  pleased  to  receive  it  in  the  languai;e  of  the 
Rev.  Legh  RicHwoxD,  one  of  the  brightest  ornaments  of  the  Church  in 
the  present  century.  It  is  quoted  from  a  series  of  articles  written  by 
him  for  the  Christian  Observer  in  1304,  which,  to  use  the  words  of  Mr. 
Grimshawc,  his  biographer,  "claims  a  jnsi  title  to  distinction  among  pro- 
ductions of  this  class,  whether  we  consider  the  ability  and  conclusiveness 
of  its  reasoning,  the  extensive  acquaintance  that  it  manifests  with  the  writ- 
ings of  ttie  Reformers,  and  with  the  getiuine  principles  and  doctrines  of 
the  Church  of  England,  or  the  conciliatory  spirit  in  which  it  is  written." 

"Whoever,''  says  Mr.  Richmond,  "reads  the  works  of  Cranmer, 
Hooker,  Jewell,  Whitgift,  Jackson,  Hall,  Pearson,  and  Bacon,  on  the  na- 
ture of  the  Church,  will  find  that  they  expound  the  article  of  the  Holy 
Catholic  Church  as,  in  its  primary  and  highest  acceptation,  applicable 
only  to  'that  congregation  of  faithful  and  holy  men  who  shall  be  saved:' 
and  that  the  visible  Church  is  constituted  for  the  express  purpose  of 
training  and  building  up  that  spiritual  household,  which  is  called  in  an 
emphatical  sense  the  true  Church.  This  Church  is  not  called  invisible, 
because  the  persons  who  compose  it  arc  not  distinguishable  from  the 
rest  of  the  world;  for  with  a  very  few  exceptions,  (exclusive  ui  infants 
dying  before  baptism,)  they  are  all  visible  members  of  some  visible 
Church;  but  because  their  real  title  to  spiritual  Churchnianship  is  only 
discernible  to  him  icho  alone  'knoiceth  who  are  his.'  " 

And  again : — "The  view  we  have  taken  of  the  suVject  is  so  far  from 
being  inconsistent  with  a  due  attention  to  the  visible  constitution  of  the 
Church,  that  it  places  it  on  the  firenest  basis;  as  is  evident  from  the 
writings  of  those  learned  and  pious  supporters  of  the  Churcii  of  England, 
whom  we  have  quoted  in  our  margin,  as  well  as  of  many  of  their  contem- 
poraries. This  view  of  tlie  Church  has  the  farther  advantage  of  guard- 
ing the  representations  of  its  real  nature,  against  those  untenable  con- 
clusions into  which  some  modern  writers  fall,  from  their  exclusively 
ascribing  to  its  external  constitution  those  characteristic  privileges  which 
are  inseparable,  indeed,  from  the  true  spiritual  Church;  but  which  only 
appertain  to  the  visible  Church,  so  far  as  it  contains  the  true  and  invisible 
Church.  The  visible  Church  is  a  community  of  men,  making  an  outward 
profession  of  the  truth.  The  invisil)le  Church  is  that  portion  of  the 
visible  which  is  sanctified  by  the  inward  possession  of  the  truth.  The 
former  [i.  e.  the  visiblel  derives  its  value  from  its  containing  the  latter  : 
and  in  proportion  as  it  may  be  deemed,  on  scriptural  ground,  so  to  do,  it 
has  or  lias  not  a  just  claim  to  the  api)ellation  of  true,  holy,  and  cathohc." 

The  following  are  the  quotations  from  ancient  and  .standard  writers  of 
the  Church  of  England,  cited  by  Mr.  Richmond,  with  the  addition  of  a 
few  sentences  more  in  continuation  of  the  passage  from  Hooker,  for  the 
purpose  of  exhibiting  his  views  more  fully  to  the  reader. 

"Archbishop  Cranmer  states,  that  amidst  all  the  corruptions  and 
errors  of  the  visible  Church,  there  always  was  a  true  and  '  holy  Church, 
60  unknown  to  the  world  that  no  man  can  discern  it  but  God  alone,  who 
only  searcheth  llie  hearts  of  all  men,  and  knoweth  his  true  children  fro'T> 


ON    THE    LITURGY.  89 

Other  that  be  but  bastards.'  'Christ  is  present  with  his  holy  Church, 
(which  is  holy  elected  people,)  and  shall  be  with  them  to  the  world's  end, 
leadini^  and  governing  them  with  his  Holy  Spirit,  and  teaching  them  all 
truth  necessary  for  their  salvation  :  and  whensoever  any  such  be  gaiher- 
ed  together  in  his  name,  there  is  he  among  them  ;  and  he>  shall  not  sntfer 
the  gales  of  hell  to  prevail  against  them.  For  alliiough  he  may  suffer 
them  by  their  own  frailness  for  a  lime  to  err,  fall,  and  to  die,  yet  tonally, 
neither  Satan,  liell,  sin,  nor  eternal  death,  shall  prevail  against  thein.  But 
it  is  not  so  of  the  Church  and  See  of  Rome,  which  accounteth  itself  to  be 
the  holy  Catholic  Church.' 

"'The  Church  doth  not  wholly  err:  for  even  in  most  darkness  God 
shineth  unto  his  elect.'  'This  Church  is  the  pillar  of  truth,  because  it 
resteth  upon  God's  word,  which  is  the  true  and  sure  foundation,  and  will 
not  siitfer  it  to  err  and  fall;  but  as  for  the  open  known  Church  and  the 
outward  face  thereof,  it  is  not  the  pillar  of  truth  olherwise  than  that  it  is 
(as  it  were)  a  register  and  treasury  to  keep  the  books  of  God's  holy  will  and 
testament,  and  to  rest  only  thereupon.'— 'If  the  Church  proceeds  further 
to  make  any  new  articles  of  the  l;nth  besides  the  Scripture  or  contrary  to 
the  Scripture  ;  or  direct  not  the  form  of  life  according  to  the  same  ;  then  it 
is  not  the  pillar  of  truth,  nor  the  Church  of  Christ,  but  the  synagogue  of 
Satan  and  the  temple  of  Anti-christ,  which  both  crrefh  it.self  and  bring- 
eth  into  error  as  many  as  do  follow  it ;  and  the  holy  Church  of  Christ  is 
but  a  small  herd  or  flock  in  comparison  to  the  great  juultitude  of  them 
that  follow  Satan  and  Anti-christ.  as  Christ  himself  saith,  and  as  the  word 
of  God.  and  the  course  of  the  world  from  the  beginning  until  this  day, 
hath  declared.'  (See  Cranmer  against  Gardiner  and  Smith,  edit.  1530, 
p.  405,  406.) 

"Bishop  Jewell  maintains  'that  God  hath  always  a  Church  invisible, 
and  a  number  of  elect ;  neither  is  this  our  only  saying,  St.  Paul  also  saith 
the  same.  2  Tim.  ii.  19.'— 'The  general  or  outward  Church  of  God  is  visi- 
ble, and  may  be  seen ;  but  the  very  true  Church  of  God's  elect  is  invisible, 
and  cannot  be  seen  or  discerned  by  man.' — (Seethe  whole  passage  in 
the  Defence  of  the  Apology  of  the  C."of  E.,  edit.  1611,  p.  .301.) 

"  Hooker  is  particularly  express  in  his  third  hook  of  E.  P.  in  distin- 
gui-shing  the  invisible  and  mystical  Church  from  the  visible.  'That 
Church  of  Christ  which  we  properly  term  his  body  mystical  can  be  but 
one  ;  neither  can  that  one  be  sensibly  discerned  by  any  man  ;  inasmuch 
as  the  parts  thereof  are  some  in  heaven  already  with  Christ,  and  the  rest 
that  are  on  earth  (all-be-it  their  natural  persons  be  visible)  we  do  not  dis- 
cern under  this  property  whereby  they  are  truly  and  infallibly  of  that 
body.  Only  our  minds  by  intellectua.1  conceit  are  able  to  apprehend  that 
such  a  real  body  there  is,  a  body  collective  because  it  containeth  a  huge 
multitude;  a  body  mystical  because  the  mystery  of  their  conjunction  is 
removed  altogether  from  sense.  Whatsoeverwe  readinScriptureconcern- 
ing  the  endless  love  and  saving  mercy  which  God  showeth  towards  his 
Church,  the  only  proper  subject  thereof  is  this  Church.  Concerning  this 
flock  it  is  that  our  Lord  and  Saviour  hath  promised,  /§-/»«  unto  themelernal 
life,  and  th<'y  shall  never  perish,  neither  shall  anij  pluck  them  out  of  my 
hands-  They  who  are  of  this  .society  have  such  marks  and  notes  of  distinc- 
tion from  all  others  as  are  not  objects  unto  our  sense,  only  unto  God  who 
seeth  their  hearts  and  understandeth  all  their  secret  cogitations;  unto 
him  they  are  clear  and  manifest.'  -(See  the  whole  of  the  third  book.) 

"Archbishop  Whitgift,  in  his  defence  of  the  Church  of  England  against 
Cartwriirht,  observes,  that  '  there  are  two  kinds  of  government  in 
the  Church,  the  one  invisible,  the  other  visible— the  one  spiritual,  the 
other  external.  The  invisible  and  spiritual  govern'uent  of  the  Church 
is  when  God,  by  his  Spirit,  gifts,  and  ministry  of  his  word,  doth  govern 
it  by  ruling  in  the  hearts  and  consciences  of  men,  and  directing  them  in 
all  things  necessary  to  everlasting  hfe.    This  kind  of  government,  indeed, 

9* 


90  ON    THE    LITURGY. 

is  necessary  to  salvation,  and  it  is  in  the  Church  of  the  elect  only.  The 
visil«le  and  t-xieiiial  government  is  that  which  is  executed  hy  0ian,  and 
coiifisteili  ol  exlLMnal  discipline,  and  visible  ceremonies,  practised  in 
tl.at  Church,  and  over  tkal  CIturch,  that  containeth  in  it  hoth  good  and 
tvil,  which  is  usually  caljeci  the  visible  Cl^urch  of  Oirisl.'  (Edit.  1574, 
p.  8(> )  iiishop  Pearson,  commenting  on  Eph.  v  25  —  27,  directs  us  how 
•wiihin  the  fireat  coujplfx  luuly  of  the  universal  Church  to  find  that 
Churrli  to  wliich  absolute  holiness  doth  belong.'  (Exposition  of  the 
Crt-f'd,  edit.  IGKi,  p.  ''A\.) 

••'liiis  ilijiinciion  is,  with  peculiar  clearness  and  precision,  expressed 
by  Lord  IJacon  in  his  well  liuown  confession  of  faith.  The  same  twofold 
cLiaiacter  of  the  Church  is  to  be  found  in  the  confession  of  Augsburp,  in 
tiic  wriiin;;s  of  Melanclhon,  and  in  nearly  all  the  public  and  private 
whlinj>s  oi  that  period. 

"We  have  inserted  these  quotations  with  a  view  of  inviting  our  readers 
U)  tiio  diligent  examination  of  tlic  originals,  for  we  are  convinced  that  the 
t-uuple  and  scriplural  manner  in  which  those  reverend  fathers  treated 
tlie  subji'ct  of  the  Church,  is  much  less  liable  to  misconstruction  and 
error  tlian  that  which  so  many  now  adopt.  It  is  the  only  one  which  con- 
necl.s  tlie  genuine  nature  of  ecclesiastical  polity  with  the  spiritual  charac- 
ter of  the  true  Church  of  Christ,  and  is  the  best  calculated  to  presei-ve  a 
just  medium  lietweeu  the  unauthorized  latitudinarianisui  of  one  party, 
and  the  unbending  rigidity  of  the  other." 


Extract  from  Bishop  Grisicold  on  the  subject  of  this  note. 

To  the  above  extracts  from  writers  of  the  Church  of  England  might  be 
added  others  from  American  authors.  One  only  will  be  given,  and  that 
from  the  pen  of  a  bishop  whose  sentiments  are  entitled  to  the  highest  re- 
spect, as  among  the  most  sound,  judicious,  and  pious  which  have  ever  been 
submitted  to  the  Church  in  this  country.  We  refer  to  the  Right  Rev.  A.  V. 
Griswold,  from  one  of  wliose  sermons  an  extract  will  be  found  below.  It 
forms  a  part  of  the  "Walk  about  Zion,"  by  the  Rev.  .lohn  A.  Clark,  and 
is  quoted  from  page  191  of  that  valuable  and  interesting  work.  It  is 
accompanied  by  a  note  from  Uishop  Hopkins  expressive  of  the  same 
views  as  are  quoted  above  from  other  writers  of  the  same  Church,  and  a 
reference  to  similar  sentiments  in  Archbishop  Seeker's  works,  vol.  iv. 
p.  327,  which  will  be  found  at  pp.  119.  121,  of  the  Lectures  on  the  Cate- 
chism, by  this  author.     See  also  "The  Walk  about  Zion,"  p.  34S,  &c. 

Bishop  Griswold  says: — "The  i-'isible  Church  includes  those,  who,  in 
the  sight  of  man,  or  to  human  appearance,  submit  to  God's  government: 
who  receive  tlie  sacraments,  and  observe  those  religious  rites  which  the 
gospel  requires.  The  mystical  Church  includes  them  only,  who  are 
truly,  in  heart  and  life,  what  God  requires  of  those  who  would  be  saved 
in  Christ;  who  have  'repentance  towards  God,  and  faith  towards  the 
Lord  .lesus  Christ.'  This  is  sometimes  called  the  invisible  Church;  be- 
cause men  cannot  see  the  hearts  of  each  other,  we  do  not  know  who 
nor  how  many  are  possessed  of  those  inward  graces,  which  are  neces- 
sary to  our  being  justified  and  saved.  But  'the  Lord  knoweth  who  are 
his  ;'  whose  names,  in  the  language  of  his  word,  are  written  in  the  book 
of  life;  or,  in  the  language  of  our  Church,  'are  truly  members  incor- 
porate, in  the  mystical  body  of  his  Son,  which  is  the  blessed  comjiany  of 
all  faithful  people,  and  are  heirs  through  hope  of  his  everlasting  kingdom.' 
Our  Lord  speaks  of  this  mystical  body,  or  invisible  Church,  where  he 
says,  'the  kingdom  of  God  is  within  you:'  it  'cometh  not  with  observa- 
tion.' Our  imion  with  the  visible  Churih  is  sacramental:  that  with  the 
mystical  Church  is  experimental." 


ON    THE    COMMUNION    OF    SAINTS.  91 

ON  THE  CREED 

§  8.    ON    THE    COMMUNION    OF    SALNTS, 

What  is  the  next  article  in  the  Creed? 

"The  Comaiunion  of  Saints." 
Who  are  saints  ? 

Christians  are  generally  described  by  that  name  in  the 
New  Testament. 
How  much  evil  he  hath  done  to  thy  saints  at  Jerusalem.    Acts 

ix.  13. 
He  came  down  also  to  the  saints  which  dwelt  at  Lydda.    Acts 

And  when  he  had  called  the  saints  and  widows,  &c.  Acts  ix.  41, 
The  Church  of  Christ  is  a  collection  of  ho/i/  persons^  or 
saints.  Not  that  every  individual  composing  it  is  truly 
holy  in  heart  and  conduct;  for  we  know  there  are  many 
hypocrites  and  wicked  persons  in  the  visible  Church  :  but 
having  been  all  admitted  into  it  by  baptism,  they  are  in  a 
certain  sense  such,  as  were  the  people  of  Israel,  on  being 
adniitted  into  the  Jewish  Church  by  circumcision.  On 
which  account  they  are  all  called  saints  in  the  New  Testa- 
ment. 

How  are  the  true  saints  distinguished,  from  other  people  7 

They  are  set  apart  for  God's  use,  and  are  separated  from 
all  that  is  unclean  and  unholy,  not  only  outwardly  but  in- 
wardly; they  not  only  profess  the  gospel,  but  are  sancti- 
fied thereby. 

They  are  persons  who  are  ransomed   by  the  blood  of 
Christ,  who  are  hungering  and  thirsting  after  righteous- 
ness, whose  heart  is  with  God,  and  who  are  living  for 
heaven. 
Ye  shall  be  unto  me  a  kingdom  of  priests,  and  an  holy  nation, 

Exod.  xix.  6. 
Nazarites  separated  themselves  unto  the  Lord.   Num.  vi.2. 
The  censers  were  holy,  because  they  were  dedicated  to  God, 

Num.  xvi.  3.  o.  7.  9.  38. 
Thou  didst  separate  Israel  to  be  thine  inheritance.    1  Kings  viu. 

The  Lord  hath  set  apart  him  that  is  sodly  for  himself    Ps,  iv  3 
Separated  unto  the  sjospel  of  God.    Rom.  i.  1. 
Present  your  bodies  a  living  sacrifice,  holy,  Sec    Rom.  xii.  1. 
Ye  are  not  your  own  :  for  ye  are  bough'   vith  a  price.     1  Cor. 

VI.  19,  20. 
Come  out — and  be  ye  separate.   2  Cor.  vi,  1 7. 
Ye  are  chosen  generation,  &c.,  a  peculiar  people.    1  Pet  ii.  9. 


93  ON   THE    COMMUNION    OF    SAINTS. 

TVhen  are  tney  thus  set  apart  ? 

In  baptism.     The  holiest  saints  were  onoe  like  other 
men;  but  those  who  by  Divine  grace  fulfil  the  promises 
made  for  them  in  this  sacrament,  viz.  repentance  and  faith, 
are  not  only  admitted  by  it  into  the  Church,  and  outwardly 
numbered   with   God's  people  ;  but  are  also  sanctified  in 
Christ  Jesus  by  the   Holy  Spirit,  and  inwardly  washed 
from  the  pollution  of  sin. 
Sanctified  in  Christ  Jesus; — called  to  be  saints.    1  Cor.  i.  2. 
Such  were  some  of  you  :  but  ye  are  washed,  but  ye  are  sancti- 
fied, but  ye  are  justified,  in  the  name  of  the  Lord  Jesus  and 
by  the  Spirit  of  our  God.   1  Cor.  vi.  11. 

Have  the  saints  any  patterns  set  before  them  for  their  imita- 
tion P 
Yes  : — the  spotless  purity  of  God  himself  is  the  example 
they  are  to  follow.     They  are  required  to  be  conformed  to 
the  divine  nature  and  will,  and  to  practise  universal  holi- 
ness. 
Be  ye  holy,  for  I  am  holy.   Lev.  xi.  45 ;  xx.  7.  1  Pet.  i.  15,  16. 
Leaving  us  an  example  that  ye  should  follow  his  steps.     1  Pet. 
ii.21. 
They  cannot  indeed  attain  to  the  perfection  of  God. 
There  is  none  holy  as  the  Lord.    1  Sam.  ii.  2. 
There  is  none  good  but  one,  that  is  God.   Matt.  xix.  17. 

But  they  are  constantly  to  be  making  advances  towards 
it,  as  members  of  that  g-lorious  body,  of  which  Christ,  who 
knew  no  sin,  is  the  head.  There  are  different  detrrees  of 
holiness,  but  all  true  saints  have  some  portion  of  it,  sin- 
cerely love  it  in  others,  and  earnestly  loner  for,  and  strive 
after,  its  increase  in  themselves.  So  genuine  gold,  though 
it  may  admit  of  different  degrees  of  polish,  is  all  of  one 
essential  substance.  ' 

The  temple  of  God  is  holy.   1  Cor.  iii.  17. 

Who  hath  called  us  with  a  holy  callinir.    2  Tim.  i.  9. 

Holy  brethren,  partakers  of  the  heavenly  eallinf?.    Heb.  iii.  1. 

What  manner  of  persons  ou^ht  ye  to  be  in  all  holy  conversation 
and  godliness  ?    2  Pet.  iii.  1 1 . 

This  holiness  is  manifested  by  a  love  of  spiritual  things, 
and  an  aversion  to  those  which  are  not  so.  Those  who 
possess  it  in  any  degree  will  love  God,  his  word,  and  his 
ordinances.  They  will  honour  his  day,  and  reverence  his 
ministers  ;  and  it  will  be  their  delight  to  frequent  his 
house  and  to  associate  with  his  people.  They  will  long 
for  the  enjoyment  of  Christ,  and  account  it  their  highest 


ON    THE    COMMUNION   OF    SAINTS.  93 

pjivileo-e  to  be   permitted  to  hold  communion  with  their 
Heavenly  Father  in  prayer.     On  the  other  hand,  they  will 
hate  sin,"  in  heart  aud  life,  come  out  from  the  world,  and 
devote  themselves  to  God. 
TV/to  makes  them  holy  7 

God  :— from   whom  alone  proceedeth  every  good  and 

Christ  Jesus— who  of  God  is  made  unto  us  sanclification.    1  Cor. 

Through  sanctification  of  the  Spirit.   2Thess.  ii.  13.   1  Pet.  i.  2 
How  is  holiness  kepi  alive  in  the  heart  ? 

By   wtitchfulness   and    prayer:    these    are   the   means 
which  God  has  appointed  to  receive  and  to  retain  his  Holy 
Spirit. 
Why  is  it  necessary  they  should  be  holy  ? 

Because  God,  with  whom  they  hold  communion,  is  holy. 
There  can  be  no  agreement  between  persons  of  totally 
opposite  habits  and  inclinations.     Sin  separates  between  us 

and  God.  , »    .         —  « 

Can  two  walk  together,  except  they  be  agreed  1  Amos  m,  3. 
What  concord  hath  Christ  with  BeUal  1    2  Cor.  vi.  lo. 

IFith  whom  do  saints  hold  communion  or  fellowship  ? 

1.  With  the  Father. 

Our  fellowship  is  with  tiie  Father,  and  with  his  Son  Jesus  Christ. 

Behold  what  manner  of  love  the  Father  hath  bestowed  upon 
us,  that  we  should  be  called  tl>e  sons  of  God.    1  .Tohn  ui.  1. 

Exceeding  great  and  precious  promises,  that  by  these  ye  might 
be  partakers  of  the  divine  nature.    2  Pet.  i.  4. 

We  (the  Father  and  the  Son)  will  come  unto  him  and  make 
our  abode  with  him.  John  xiv.  23. 

2.  With  the  Son. 

Because  I  live,  ye  shall  live  also.   John  xiv.  19. 

I  am  the  true  vine — abide  in  me,  and  I  m  you.   John  xy.  1 .  4. 

Neither  pray  I  f  )r  these  alone,  but  for  them  also  which  shall  be- 
lieve on  me  through  their  word ;  that  they  also  may  be  one 
in  us,  8cc.    John  xvii.  20.  23. 

Called  unto  the  feUowship  of  his  Son,  Jesus  Christ  our  Lord 
1  Cor.  i.  9.  ,         .  .•     , 

Now  ye  are  the  body  of  Christ,  and  members  m  particular. 
1  Cor.  xii.  27.  .     .   ,    ^i.  ^u     -r. 

He  that  abideth  in  the  doctrine  of  Christ,  he  hath  both  the  I  a- 
ther  and  the  Son.    2  John  9.  ,    .    c       •• 

Christ  has  taken  upon  him  our  nature  and  lafirraities, 
aad  borne  our  sins  and  curse. 

Forasmuch  then  as  the  children  are  partakers  of  flesh  and  blood, 
he  also  himself  likewise  took  part  of  the  same.   Keb.  ii.  14. 


94  ON    TH£    COMMUNION    OF    SAINTS. 

The  Lord  hath  laid  on  him  the  iniquity  of  us  all.    Isa.  liii.6. 
In  return  we  partake  of  his  nature,  and  the  purchase  of 
his  blood. 
And  of  his  fulness  Jiave  all  we  received,  and  grace  for  grace. 

John  i.  16. 
By  one  Spirit  are  we  all  baptized  into  one  body.    1  Cor.  xii.  13. 
Ye  are  ail  one  in  Christ  Josus.    Gal.  iii.  28. 
In  whom  ye  also  are  buildod  toijethcr,  for  an  habitation  of  God, 
throuirh  the  Spirit.    Hi>h.  ii.  22. 
(i.)   We  are  partakers  of  his  nature. 
That  by  these  ye  migiit  be  partakers  of  the  divine  nature. 
2  Pet.  i.  4. 

(ii.)  Of  his  Spirit. 
Know  ye  not  that  ye  are  the  temple  of  God,  and  that  the  Spi- 
rit of  God  dvvelleth  in  you  1  for  the  temple  of  God  is  holy, 
which  temple  are  ye.    1  Cor.  iii.  16,  17. 
(iii.)  Of  his  sufferings. 
That  I  may  know  the  fellowship  of  his  sufferings.    Phil.  iii.  10. 

(iv.)  Of  his  glory. 
If  we  sutler,  we  shall  also  reign  with  him.   2  Tim.  ii.  12. 

3.  With  the  Holy  Ghost. 
The  Spirit  shall  teach  you  all  things,  and  shall  bring  all  things 

to  your  remembrance.    John  xiv.  26. 
The  communion  of  the  Holy  Ghost  be  with  you  all.   2  Cor.  xiii. 

14. 
If  there  be  any  fellowship  of  the  Spirit.    Phil.  ii.  1. 

We  are  sanctified  by  the  Spirit ;  communion  with  the 

Father  and  the  Son  is  wrought  by  the  Spirit;  and  hereby 

we  become  the  sons  of  God,  having  received  the  Spirit  of 

adoption. 

As  many  as  are  led  by  the  Spirit  of  God,  they  are  the  sons  of 

God,  &c.    Rom.  viii.  14,  15. 
Ye  are  the  temple  of  God — the  Spirit  of  God  dwelleth  in  you. 
1  Cor.  iii.  16. 
All  com-nunion  with  God  now  is  through  the  medium  of 
the  written  word.     In  time  past,  God   spake  to  prophets 
and  holy  men  in  visions,  but  he  has  long  ceased  to  employ 
this  mode  of  communication. 
Then  thou  spakest  in  vision  to  thy  holy  one.   Ps.  Ixxxix.  19. 
God,  who  at  sundry  times  and  in  divers  manners  spake  in  time 
past  unto  the  f.ithers  by  the  prophets,  hath  in  these  last  days 
spoken  unto  us  by  his  Son.    Heb.  i.  1,  2. 
We  have  communion  with   God  when  we  determine  to 
forsake  sin,  when  we  exercise  unshaken  hope  in  Christ, 
and  when  we  endure  affliction  in  an  humble,  patient,  and 
quiet  spirit.     This  intercourse  is  carried  on  in  devout  aspi- 
rations, and  is  evidenced  by  the  word  of  God  becoming  more 
and  more  precious. 


ON   THE    COMMUNION   OF   SAINTS.  95 

There  is  great  dangler  of  mistaking  a  spirit  of  self  and 
pride  for  the  Spirit  of  God.  Let  us  guard  against  such  a 
dangerous  error. 

With  whom  besides  do  saints  hold  communion  ? 

4.  With  holy  angels. 

They  encamp  about  the  righteous,  and  minister  to  the  saints. 

Ps.  xxxiv.  7.  Heb.  i.  14. 
Thus  an  angel  brought  Lot  oat  of  Sodom,  and  another 
conducted  Israel  out  of  Kgypt.     Daniel  was  preserved  by 
an  angel,  who  stopped  the  mouth  of  the  lions. 
The  angel  of  his  presence  saved  them.   Isa.  Ixiii.  9. 
At  the  end  of  the -world  they  will  sever  the  wicked  from  the 

just.    Matt.  xiii.  39.  49. 
Angels  foretold  the  birth  of  John  the  Baptist.    Luke  i.  13. 
And"  that  of  Jesus.    Luke  i.  30. 
They  sung  a  hymn  at  the  nativity.    Luke  ii.  13. 
There  is  joy  among  them  over  every  sinner  that  repenteth. 

Luke  XV.  10. 
Thev  curried  the  soul  of  Lazarus  to  Abraham's  bosom.    Luke 

xvi.  22. 
They  strengthened  Christ  in  his  agony.    Luke  xxix.  43. 
They  told  Mary  of  the  resurrection  of  Christ.    Luke  xxiv.  5. 
They  predicted  his  second  coming  after  the  ascension.    Acts  L 

10. 
They  opened  the  prison  doors,  and  brought  out  the  apostles. 

Acts  V.  19  ;  xii.  8. 
An  an?el  directed  Cornelius  to  send  for  Peter.    Acts  x.  5. 

5.  With  other  saints  on  earth  by  love ;  and  with  the 
saints  in  glory,  in  hope  of  the  happiness  they  enjoy. 

Ye  are  come  unto  Mount  Sion,  and  unto  the  city  of  the  living 
God,  the  heavenly  Jerusalem,  and  to  an  innumerable  com.* 
pany  of  angels,  to  the  general  assembly  and  church  of  the 
first-born,  which  are  written  in  heaven,  and  to  God,  the  judge 
of  all,  and  to  the   spirits   of  just  men  made  perfect,  and  to 
Jesus,  the  mediator  of  the  new  covenant.    Heb.  xii.  22,  23. 
They  have  the  same  ordinances,  promises,  and  affec- 
tions ;    are   ingrafted    into    the  same  stock ;    receive  life 
from  the  same  root;  and  are  heirs  of  the  same  glory. 
One  Lord,  one  faith,  one  baptism.    Eph.  iv,  5. 
They  have  an  intimate  union  with  all  the  saints  on  earth, 
as  living  members  of  Christ. 

TFhat  are  the  uses  of  this  article  ? 

1.  To  excite  to  holiness. 
To  receive    an  inheritance  among  them  which  are  sanctified. 

Acts  xxvi.  IS. 
What  concord  hath  Christ  with  Belial "?    2  Cor.  vi.  14,  1.5. 
Who  hath  made  us  meet  to  be  partakers  of  the  inheritance  of 
the  saints  in  light.   Col.  i.  12. 


96  ON    THE    COMMUWION    OF    SAINTS, 

If  we  walk  in  the  light — wc  have  fellowship  one  with  another. 
iJohni.  C,  7. 
2.  To  inspire  gratitnde. 
Behold  what  maimrr  of  love  the  Father  hath  bestowed  upon  us> 

&c.    1  John  iii.  1. 
Great  and  precious  promises— whereby  ye  might  be  partakers 
of  the  divine  nature.    2  Pet.  i.  4. 
How  hiirh  a  vocation  is  that  of  Christians,  who  are 
called  to  fellowship  with  angels,  apostles,  prophets,  mar- 
tyrs, and  with   God  himself,  the  Father,  the  Son,  and  the 
Holy  Ghost ;  and  how  very  foolish  and  wicked  are  those 
who  ridicule  the  name  of  saints,  and  despise  this  heavenly 
calling.     Do  you  not  imitaite  their  example;  but  pray  for 
the  Holy  Spirit,  that  you   may  be  admitted  to  this  high 
fellowship,    being    conformed    to   the  Divine   image,    in 
righteousness  and  true  holiness,  numbered  among  the  ex- 
cellent of  the  earthy  and  made  meet  to  be  partakers  of  the 
inheritance  of  the  saints  in  light. 
He  will  keep  the  feet  of  hrs  saints.    1  Sam.  ii.  J>. 
The  Spirit  maketh  intercession  for  the  saints.    Rom.  viii.  27. 
Collect,  3(1  Sunday  after  Eader. — (^rant  unto  all  those  who 
are  admitted  into  the  fi'llowship  of  Christ's  religion,  that  they 
may  eschew  those  things  that  are  contrary  to  their  profession, 
and  follow  all  such  thinsrs  as  are  aureeahle  to  the  same. 
All-Saints''  Day. — 0  Almighty  Cod,  who  hath  knit  together  thiTie 
elect  in  one  communion  and  fellowsliip  in  the  mystical  body 
of  thy  Son  Christ  our  Lord,  grant  ns  grace  sof  to  follow  the 
blessed  saints   in  all  virtuous  and  godly  living,  that  we  may 
come  to  those  un,speakable  joys,  which  thou  hast  prepared 
for  those  who  unfefgnedly  love  the 

NOTE. 

THE    eOMKIUNION    CP    SAINTS. 

»N  the  preccfling  section  the  nature  of  tliis  commnnion  is  described; 
the  following  view  of  its  necessity,  abrnljred  from  Bishop  Fearson,  is  full 
of  instruction,  and  will  douhtless  be  acceptable  to  the  pious  reader. 

The  necessity  of  the  belief  of  this  eommtiniujt  of  saints  appeareth, 
first,  in  that  it  is  proper  to  exciie  and  encourage  us  to  holiness  of  life. 
"  If  we  walk  in  the  light,  as  God  is  in  the  iiirht,  we  have  fellowship  one 
with  another.  Biu  if  we  sax  'hat  we  have  fellowship  with  him,  and  walk 
in  darkness,  we  lie,  and  do  not  the  truth."  1  John  1.  6,  7.  There  can  be  no 
communion  where  there  is  no  siiaililude,  no  fellowsliip  with  God  without 
some  sanctity  ;  because  his  nature  is  infinkely  holy,  and  his  actions  ar« 
not  subject  to  the  heast  iniquity. 

Secondly,  The  belief  of /Ae  communion  of  saints  is  necessary  to  stir  U3 
up  to  a  proportionate  gratitude  unto  God",  and  an  huuible  and  cheerful 
acknowledgment  of  so  great  a  benefit.  St.  Philip  t))e  apostle  said  unto 
o«r  Saviour,  "Lord,  slww  us  the  Father  and  it  sufficeth,"  (.lol.n  xiv.  8;) 
whereas  he  hath  not  only  shown  us,  but  come  uiUo  us  with  the  Father, 
and  dwelt  within  us  by  his  Holy  Spirit ;  he  hath  called  us  to  the  fellowship 
vf  the  angels  and  archanjrels,  of  the  cherubim  and  seraphim,  to  the  glo- 
flous  company  of  the  apostles,  to  the  goodly  fellowship  of  the  prophets, 


ON    THE    FORGIVENESS    OF    SINS.  97 

to  fhc  nol.le  army  of  martyrs,  tc  the  holy  Church  militant  on  earth,  and 
Iriumpliant  in  heaven.     ' 

Ttiirdiy,  T/ie.  belief  of  the  communion  of  saints  is  necessary  to  inflame 
our  hearts  with  an  ardent  atioction  towards  those  who  live,  and  a  reverent 
respect  towards  those  which  are  departed  and  are  now  with  God.  If  all 
the  saints  of  God  livin?  in  the  communion  of  the  Church  deserve  the  best 
of  our  atfections  here  on  earlii,  certainly  when  they  are  dissolved  and 
with  Christ,  when  they  have  been  bles^sed'with  a  sijrht  of  God,  and  reward- 
ed wi(h  a  crown  of  jilory,  they  may  cltallensre  respect  from  us,  who  are 
here  to  wait  upon  the  will  of  God,  expecting  when  some  such  happy 
change  shall  come. 

Fourthly,  Tliis  tendeth  to  the  directing  and  enlar;2ing  our  acts  of  charity. 
We  are  obiijred  to  be  charitable  unto  all  men,  because  the  love  of  our 
brother  is  the  foundation  of  our  duiy  towards  man,  and  in  the  language 
of  the  Scriptures  whosoever  is  anorlier  is  our  brother  ;  but  we  are  par- 
ticularly directed  to  them  that  are  of  the  household  of  faith.  And  as  there 
is  a  general  reason  cai!iiij»  for  our  mercy  and  kindness  unto  all  men  ;  so 
there  is  a  more  special  reason  urging  those  who  are  truly  sanctified  bv 
the  Spirit  of  God  to  do  good  unto  such  as  apjiear  to  be  led  by  the  same 
Spirit;  for  if  tiiey  commutticate  with  them  in  the  everlasting  mercies 
of  God,  it  is  iit  that  they  should  partake  of  man's  compassion  ;  if 
they  communicate  with  them  in  thines  spiritual  and  eternal,  can  it  be 
touch  thai  iliev  sliould  partake  with  them  of  such  things  as  are  temporal  . 
ajid  carnal  ? 


ON  THE  CREED. 

§  9.  ON    THE    FORGIVENESS    OF    SINS. 

TVffAT  is  the  next  article  in  the  Creed  ? 

"The  forgiveness  of  sins." 
TV  hat  is  sin  ? 

Sin  is  the  trans.c?rrs?ion  of  the  law.    1  .John  iii.  4. 
Any  thought,  desire,  Vv'ord,  or  action,  contrary  to  God'g 
law,  or  ihe   omission  of  any  duty  connmanded  therein  : 
every  evil  inclination,  as  well  as  every  evil   habit,  con- 
tracted in  the  soul. 
Out  of  the  heart  proceed  evil  thoughts,  murder.«!,  &c.    IMatt.  xv. 

19. 
The  though*  of  foolisliness  is  sin.  Prov.  xxiv.  9. 
Every  idle  word  that  men  shall  speak,  they  shall  give  account 

thereof  in  the  day  of  judgment.    Matt.  xii.  36. 
All  unrighteousness  is  sin.    1  .John  v.  17. 

To  him  tiiat  knoweth  to  do  good  and  docth  it  not,  to  him  it  is 
sin.   James  iv.  17. 
The  original  corruption  of  our  nature  is  sin. 
In  sin  did'my  inother  oon.^civr  me.    Ps.  li.;3. 
God  has  an  unlimited  right  over  us,  and  has  given  us 
holy  laws  for  the  regulation  of  our  conduct,  which  he  has 
enforced  by  pronnising  rewards,  and  threateningr  punish- 
ment.    Every  sin,  therefore,  which  we  commit,  causes 
10 


98  ON   THE    FORGIVENESS    OF    SINS.  t 

guilt;  and  every  sinner  deserves  to  suffer  in  proportion  to 
his  offence;  for  when  God  is  wronged,  he  has  a  most  just 
right  to  punish:  and  we  may  judge  how  very  extensive 
his  commandments  are,  when  we  consider  our  Saviour's 
exposition  of  them,  Matt.  v.  31.  '27.  33.  38.  43. 

We  should   so  reverence  conscience  as  not  to  do  what 
we  suspect  may  be  wrong* 
Thy  (•oniniiUidment  is  cxceodinir  broad.    Ps.  cxix.  96. 
Wluitsoever  is  not  of  laith  is  sin.    lloin.  xiv.  23. 

But  howoVer  extensive  God's  Command  maybe, 
Fools  make  a  mock  at  sin.    Frov.  xiv.  9.   And 
Sin  dors  not  appear  sin,  and  bocome  exceeding  sinful,  until  ilie 

Spirit  be  given  us.    Rom.  vii.  13. 
When  he  is  come,  he  will  reprove  (or  convince)  the  world  ot 

sin.   John  xvi.  8,  9. 
What  is  the  sentence  denounced  wi  the  sinner  ? 

Death. 
In  the  day  that  thou  eatest — thou  shalt  surely  die.   Gen.  ii.  17. 
Whoso  hath  sinned,  liun  will  I  bloi  out  of  my  book,    tixod. 

xxxii.  33. 
The  wicked  shall  be  turned  into  liell.    Vs.  ix.  17. 
The  soul  that  >inneth  it  sliall  die.    Kzek.  xviii.  4.  20. 
Sin  entered  into  the  world,  and  death  by  sin.    Rom.  v.  12* 
The  wages  of  sin  is  death.    Rom.  vi.  23. 

Have  all  manldnd  sinned? 

Yes.     (See  also  chapter  1st.) 
There  is  no  man  that  sinncth  not.     1  Kin:^s  viii.  46.    2  Chroru 
vi.  36.  .     ■ 

There  is  not  a  just  man  upon  earth,  that  doeth  good  and  sin- 

net.h  not.    Eccl.  vii.  20. 
All  have  sinned  and  come  short  of  the  ?lory  of  God.  Rom.  iii.  23. 
For  that  all  have  sinned.    Rom.  v.  12. 
The  Scripture  hath  conch^ded  all  under  sin.    Gal.  iii.  22. 
All  men,  therefore,  are  by  nature  and  practice  sinners, 
and  are  exposed  to  God's  everlasting  indignation;  and  if 
they  had  never  committed  more  than  one  sin  in  all  their 
lives,  yet 
Whosi  ever  shall  keep  the  whole  law,  and  yet  offend  in  one 
point,  he  is  guilty  of  all.    James  ii.  10. 
If  sin  be  committed  agaimt  God,  to  whom  must  we  look  for 
the  pardon  of  sin  ? 
Who  can  forgive  sins,  but  God  only?   Mark  ii.  7. 
What  intimations  has  God  given  to  men,  of  the  way  in  which 
pardon  of  sin,  and  acceptance  with  him,  were  to  be  ob- 
tained ? 
He  made  it  known  to  the  Old  Testament  saints  by  sevc 
•ral  types  and  ceremonies. 


ON    THE    FORGIVENESS    OF    SINS.  99 

To  Adam,  Gen.  iii.  15  ;  to  A')el,  Gen.  iv.  4  ;  by  N()ah''s  Ark,  Gen. 
vi.  13,  14  ;  to  A'n-ahani,  Gen.  xv.  1.10;  to  Isaac,  Gen.  xxii.7  ; 
to  Jacob.  Gen.  xxviii.  12  ;  by  the  Paschal  Lrtnih,  Kxod.  xii.5; 
Mircij  S^at,  Exod.  xxv.  22 ;  H'lch  Priest,  Exod.  xxviii.  1; 
Scape  Goal,  Lev.  xvj,  8 — 22;  Brazen  Serpent,  Num.  xxi. 
G — 9;  Cities  (f  Rffage,  Num.  xxxv.  12;  to  haiah,  Isa.  liii. 
o,  6.  10 ;  lix.  16  ;  to  Zechariah,  Zech.  xlii.  1. 

Bat  he  reserved  the  clear  discovery  of  the  way  of  a  sin- 
ner's salvation  until  the  coming-  of  Christ. 
}'or  he  shall  save  his  people  from  their  s  ns.    Matt.  i.  21. 
The  Son  of  man  came  to  give  Irts  life  a  ransom.   Matt.  xx.  28, 

Mark  x.  45. 
This  is  my  blood — shed  for  the  remission  of  sins.  Matt.  xxvi.  28. 
God — gave  his  only  begotten  Son,  that  whosoever  believeth  in 

him  should  not  perish,  is:c.    John  iii.  16. 
Greater  love  hath  no  man  than  this,  that  a  man  lay  dovi^n  his 

life  for  his  friends.    John  xv.  13. 
Through  his  name  whosoever  believeth  in  him  shall  receive  re- 
mission of  sins.   Acts  x.  43. 
Through  this  man  is  preached  unto  you  the  forgiveness  of  sins. 

Acts  xiii.  38. 
The  Church  of  God  which  he  hath  purchased  with  his  own  blood. 

Acts  XX.  28. 
While  we  were  yet  sinners  Christ  died  for  us.   Rom.  v.  8. 
We  were  reconciled  to  God  by  the  death  of  his  Son.  Rom.  v.  10. 
(lod  spared  not  his  own  Son,  tmt  delivered  him  up.  Rom.  viii.  32. 
Ye  are  bought  with  a  price.    1  Cor.  vi.  20;  vii.  23. 
Ckrist  died  for  our  sins,  according  to  the  Scriptures.  1  Cor.  xv.  3. 
He  hath  made  him  to  be  sin  for  us.    2  Cor.  v.  21. 
Who  gave  himself  for  our  sins.    Gal.  i.  4. 

Christ  hath  redeemed  us  from  the  curse  of  the  law.   Gal.  iii.  13. 
God  sent  forth  his  Son — to  redeem  them,  &c.   Gal.  iv.  4,  5. 
In  whom  we  have  redemption  through  his  blood,  the  forgiveness 

of  sins.   Eph.  i.  7. 
Having  made  peace  through  the  blood  of  his  cross-    Col.  L  20. 
Christ  Jesus  came  into  the  viorld  to  save  sinners.    1  Tim.  i.  15. 
Who  gave  himself  a  ransom  for  all.    1  Tim.  ii.  6. 
Not  by  our  works,  but  according  to  his  mercy  he  saved  us. 

Tit.  iii.  5. 
He  needed  not  to  offer  sacrifices  for  his  own  sins.  Heb.  vii.  27. 
Without  shedding  of  blood  is  no  remission.    Heb.  ix.  22. 
He  put  away  sinby  the  sacrifice  of  himself.    Heb.  ix.  26. 
This  man,  after  he  had  offered  one  sacrifice  for  sins  for  ever, 

sat  down  on  the  right  hand  of  God.    Heb.  x.  12. 
Ye  were  redeemed  with  the  precious  blood  of  Christ    1  Pet  i 

18,  19. 
Christ  hath  once  suffered  for  sins,  the  just  for  the  unjust,  tha 

he  might  bring  us  to  God.    1  Pet  iii.  18. 
God  sent  his  Son  tobe  the  propitiation  for  our  sins.   1  John  iv.  10. 
To  him  that  washed  us  from  our  sins  in  his  own  blood.  Rev.i.o. 
Thou  hast  redeemed  us  to  God  by  thy  blood.     Rev.  v.  9. 
He  was  the  Lamb  slain  from  the  foundation  of  the  world. 

Rev.  xiii.  8. 


100  ON    THE    FORGIVENESS    OF    SINS. 

What  assurance  has  God  give?i  usiltat  lie  will  forgive  the  situs 
of  those  who  come  to  him  through  Jesus  Christ.,  feeling  a 
deep  sense  of  their  need  of  pardon  ? 

The  Lord,  forfjiving  iniquity,  and  transgression,  and  sin.  Exod. 

xxxiv.  7.    iS'uni.  xiv.  18. 
Thou,  Lord,  art  sood,  and  ready  to  forgive.  Ps.  Ixxxvi.  5. 
There  is  forgiveness  vviMi  thee,  kc.    Ps.  cxxx.  4. 
Thouijh  your  sins  be  as  scarlet,  they  shall  be  as  snow.  Isa.  i.  18. 
I  am  he  that  blotteth  out  thy  transgressions.    Isa.  xliii.  -2.1. 
I  have  blotted  out,  as  a  thickucloud,  thy  sins.  Isa.  xiiv.  22. 
Our  God  will  abundantly  pardon.    Isa.  Iv.  7.    , 
I  will  pardon  all  their  iniquities.    Jer.  xxxiii.  8. 
The  iniquit>  of  Israel  shall  be  sought  for,  and  thero  shall  be 

none;  for  1  will  pardon  them.    Jer.  1.  20. 
If  the  wicked  will  turn,  his  sins  sliall  not  be  mentioned.  Ezek. 

xviii.  21,  22. 
To  the  Lord  our  God  belong  mercies  and  forgiveness.  Dan.ix.  9. 
Who  is  a  God  like  unto  thee,  that  pardoneth  sin  ?    Mic.  vii.  IS. 
Him  hath  God  exalted  to  give — forgiveness  of  sins.   Acts  v.  31. 
He  is  faithful  and  just  to  forgive  us  our  sins.    1  John  i.  9. 

Do  you  feel  yourselves  to  be  sinners,  exposed  to  the  wrath 
and  under  the  curse  of  God  1  or  are  you  sinninnr  with  a 
high  hand,  settii 
saying  in  youi 

If  the  remembrance  of  your  sins  be  grievous  unto  you, 
hiave  you  sought  the  forgiveness  of  them  through  Jesus 
Christ? — If  not,  apply  to  him  now  for  pardon  ;  for  he  has 
said,  (Rev.  xxii.  17,)  "  Whosoever  will,  let  him  come." 
He  pardoned  David,  Manasseh,  and  Peter,  and  he  will 
also  pardon  you.  He  took  upon  himself  your  nature — he 
put  himself  in  your  stead — he  has  satisfied  the  otfended 
justice  of  God,  by  having  kept  that  law  which  you  have 
broken;  and  having  suffered  the  punishment  due  to  your 
offences;  if  you  flee  to  him  for  refuge,  he  will  say  to  you, 
(Matt.  ix.  2,)  "  Thy  sins  be  forgiven  thee — the  Lord 
hath  put  away  thy  sin." — But  if  you  should  die  with  your 
sins  unforgiven,  it  would  have  been  better  for  you  never 
to  have  been  born. 

Absolution. — He  pardoneth  and  absolveth  all  those  who  truly 

repent. 
Litany. — Pray  that  it  may  please  God  to  forgive  you  all  your 

sins,  negligences,  and  ignorances. 
11/^  Sunday  a  f/cr  Trimly. — 0  God,  who  declarest  thy  Almighty 

power  chiefly  in  showing  mercy  and  pity,  Iscc. 
Colled. — O  God,  whose  nature  and   property  is  ever  to  have 

mercy,  and  to  forgive — though  we  be  tied  and  bound  with 


,     ^..*.^v^      w.         v^v-v^     .        ^.        .       J - p,       — 

itting  at  defiance  the  Majesty  of  heaven,  and 
ir  hearts,  "  Tush  !  God  careth  not  for  it  ?" — 


ON   THE    FORGIVENESS    OF  SINS.  101 

the  chain  of  our  sins,  yet  let  the  pitifulness  of  thy  great 
mercy  loose  us.* 

NOTE. 

THE   FORGIVENESS  OF   SINS. 

"-That  we  may  understand  the  notion  o(  forgiveness  of  sins,"  says 
Bishop  Pearson,  "three  considerations  are  required;  first,  what  is  the 
nature  of  sin  which  is  to  be  forgiven ;  secondly  v/hat  is  the  guilt  or 
obligation  of  sin  which  wanteth  forjfiveness ;  thirdly,  wliat  is  the  remis- 
ifion  of  sin  itself,  or  the  loosing  of  that  obligation." 

Under  the  first  head  Bishop  Pearson  qnotes  several  passages  of  Scrip- 
ture which  define  sin  as  '•  the  transgression  of  the  law,"  (IJohn  iii.  4.  Rom. 
iv.  1.5,)  and  then  continues,  "  The  law  of  God  is  the  rule  of  the  actions  of 
men,  and  any  aberration  from  that  rule  is  sin:  the  law  of  God  is  pure, 
and  whatsoever  is  contrary  to  that  law  is  impure.  Whatsoever  therefore 
is  done  by  man,  or  is  in  man,  having  any  contrariety  or  opposition  to  the 
law  of  God,  is  sin.  Every  action,  every'word,  every  thought,  against  the 
law,  is  a  sin  of  commission,  as  it  is  terminated  to  an  object  dissonant  from, 
and  contrary  to,  the  prohibition  of  the  law,  or  a  negative  precept.  Every 
omission  of  a  duty  required  of  us  is  a  sin,  as  being  contrary  to  the  com- 
manding part  of  the  law,  or  an  affirmative  precept.  Every  evil  habit 
contracted  in  the  soul  of  man  by  the  actions  committed  against  the  law 
of  God  is  a  sin,  constituting  a  man  truly  a  sinner,  even  then  wiien  he  ac- 
♦ually  sinneth  not.  Any  corrupfion  and  inclination  in  the  soul,  to  do  that 
which  God  forbiddcth,  and  to  omit  that  which  God  coinmandeth,  howso- 
ever such  corruption  and  evil  inclination  came  into  the  soul,  whether  by 
an  act  of  his  own  will,  or  by  an  act  of  the  will  of  another,  is  a  sin,  as  be- 
ing something  dissonant  and  repugnant  to  the  law  of  God." 

Of  the  second  particular  the  author  just  quoted  remarks,  that  "every 
sin  doth  causf  a  guilt,  and  every  sinner,  by  being  so,  becomes  a  guilty 
person;  which  guilt  consisteth  in  a  debt  or  obligation  to  suffer  a  punish- 
ment proportionable  to  the  iniquity  of  the  sin."  This  guilt  is  caused  both 
by  sins  of  omission  and  commission,  and  remains  after  the  act  or  omis- 
sion causing  the  sin  has  passed  away.  This  guilt,  in  the  natural  course 
of  things,  must  remain  for  ever,  and  for  evor  subject  the  offender  to  the 
wrath  of  God.  But  he  asainst  whom  the  offence  is  committed  has  been 
pleased  to  interpose,  and  provide  a  way  by  which  our  guilt  may  be  re- 
moved. In  considering  the  ways  and  means  which  were  used  by  him 
for  this  purpose— in  con.sidering  what  has  been  done  by  him  towards  the 
remis.sinn  of  sins,  we  may  best  understand  in  what  that  remission  or  for- 
giveness consists. 

It  appears  from  the  Scriptures  that,  in  order  to  render  the  forgiveness 
of  sins  pos.sible,  two  Ihinirs  were  necessary,  first,  a  reconciliation  of  an 
offended  God,  and  secondly,  a  satisfaction  to  a  just  God.  These  two 
Ihinss  must  go  togetlier,  and  provision  has  been  made  for  both  in  the 
work  of  Christ  for  our  redemption.  In  tliis  there  is  contained  a  recon- 
ciliation, without  which  God  cannot  be  conceived  to  forgive  ;  it  compre- 
hends a  SATISFACTION,  without  which  God  was  resolverf  not  to  be  recon- 
ciled. Such  are  in  substance  the  views  of  Bishop  Pearson,  of  whose 
remarks  upon  these  two  points  the  followinj:  is  an  abridgement: — 

For  the  first  of  these,  we  may  be  assured  of  forgiveness  of  sins,  be- 
cause Christ  by  his  death  hath  reconciled  God  unto  us,  who  was  offended 
by  our  sins  ;  and  that  he  hath  done  so,  we  are  assured,  because  he  who 
before  was  angry  with  us,  upon  the  consideration  of  Christ's  death  be- 

«  This  collect  of  the  Church  of  England  has  not  been  retained  in  the 
American  Prayer-book. 

10* 


102  ON    THE    FORGIVENESS    OF    SINS. 

comes  propitious  unto  us,  and  ordained  Christ's  death  lobe  a  propitiation 
for  us.  For  we  are  "  jnslified  freely  by  his  grace  through  the  redemp- 
tion tliat  is  in  Jesus  Christ,  whom  God  liaih  set  forlh  lo  be  a  proi)itialiun 
throush  faith  in  his  blood.  We  have  an  advocate  with  the  Father,  and 
)ie  is  the  propitiation  for  our  sins.  For  God  loved  us.  and  sent  his  Son  to 
be  a  propitiation  for  our  sins."  It  is  evident,  theretore,  that  Christ  did 
render  God  propitious  unto  us  by  his  blood,  (that  is,  his  snfierings  unto 
death,)  who  before  was  oifended  wityi  us  for  our  sins.  And  this  propitia- 
tion amounted  to  a  reconciliation,  that  is,  a  kindness  alter  wrath.  Wo 
must  conceive  that  God  was  angry  with  mankind  before  he  determined  to 
give  our  Saviour;  we  cannot  imncine  that  God,  who  is  essentially  just, 
should  not  abominate  iniquity.  The  first  atTection  we  can  conceive  in 
him,  upon  the  lapse  of  man,  is  wjaili  and  indignation.  Gud  therefore  was 
most  certainly  otfended  before  he  gave  a  Redeemer ;  and  though  it  be 
most  true,  that  he  "so  loved  the  world  that  ht»  gave  liis  only  begotten 
Son ;"  yet  there  is  no  incongruity  in  this,  that  a  fatlier  should  be  otTended 
with  that  son  which  he  loveth,  and  at  that  lime  offended  with  him  when 
he  loveth  him.  Notwithstanding  therefore  that  God  loved  men  whom  he 
created,  yet  he  was  otTeridrd  wiili  them  when  they  sinned,  and  gave  his 
Son  to  suffer  for  them,  that  through  that  Stm's  obedience  he  might  be 
reconciled  to  them. 

In  vain  it  is  objected  that  the  Scr'tptiire  saith  our  Saviour  reconciled 
men  to  God,  but  nowhere  teacheth  that  he  reconcilefJ  God  to  man  :  for 
in  the  language  of  the  Scripture,  to  reconcile  a  man  to  God,  is  in  our 
vulgar  language  to  reconcile  God  to  man  ;  that  is,  to  cause  him,  who  be- 
fore was  angry  and  offtnded  with  him,  to  be  gracious  and  propitious  to 
him.  As  our  Saviour  adviseth,  "If  thou  bring  thy  gift  before  the  altar, 
and  there  remeniherest  that  thy  brother  liath  aught  against  thee,  leave 
there  thy  gift  before  the  altar,  and  go  thy  way,  first  be  reconciled  to  thy 
brother,"  that  is,  reconcile  thy  brother  to  thyself,  whom  thou  hast  injured, 
render  him  by  thy  submission  favourable  unto  thee,  who  hath  something 
against  ^thee,  and  is  offendetl  at  thee.  As  the  apostle  adviseth  the  wife 
that  "departeih  from  her  husband,  to  remain  unmarried,  or  to  be  recon- 
ciled to  her  husband,'' (ICor.  vii.  11;)  that  is,  to  appease  and  get  the  favour 
of  her  husband.  In  the  like  manner  we  are  said  to  be  reconciled  unto 
God,  when  God  is  reconciled,  appeased,  and  become  gracious  and  fa- 
vourable unto  us,  and  Christ  is  said  to  reconcile  us  unto  God,  when  he 
hath  moved,  and  obtained  of  God  to  be  reconciled  unto  ns,  when  he  hath 
appeased  him,  and  restnri^d  us  unto  his  favour.  Thus  "  when  we  were 
enemies  we  were  reconciled  to  God,"  (Rom.  v.  10;)  that  is,  notwithstand- 
ing he  was  offended  with  us  for  our  sms,  we  were  restored  unto  his 
favour  by  the  death  of  his  Son. 

Nor  is  it  [in  the  second  place]  any  wonder  God  should  be  thus  recon- 
ciled to  sinners  by  the  death  of  Christ,  who  while  we  were  yet  sinners 
died  for  us,  because  the  punishment  which  Christ,  wjio  was  our  surety, 
endured,  was  a  full  salisfuclion  to  the  will  and  justice  of  God.  "The 
Son  of  man  came  not  to  be  ministered  unto,  hut  to  minister,  and  to  give 
his  life  a  ransom  for  many."  Now  a  ransom  is  a  price  given  to  redeem 
such  as  are  in  any  way  in  captivity  ;  any  thing  laid  down  by  way  of  com- 
pensation, to  take  off  a  bond  or  obligation,  whereby  he  who  before  w^as 
boimd  becomeih  free.  All  siimers  were  obliged  to  undergo  such  punish- 
ments as  are  proportionate  to  their  sins,  and  were  by  that  ohligation 
made  captive  and  in  bonds,  and  Christ  did  irive  his  life  a  ransom  for  them, 
and  that  a  proper  ransom,  if  his  life  were  of  any  price,  and  given  as  such. 
For  a  ransom  is  properly  nothing  else  but  souicthing  of  price  given  by 
way  of  redpinption.,  to  buy  or  purchase  that  which  is  detained,  or  given 
for  the  releasing  of  that  which  is  enthralled.  Hut  it  is  most  evident  that 
the  life  of  Christ  was  laid  down  as  a  price  ;  neither  is  it  more  certain  that 
he  died  than  that  he  bought  us:  "Ye  are  bought  with  a  price,"  (1  Cor. 


ON   THE    RESURRECTION   OF   THE    BODY,  &C.  103 

ri.20;  vii.  23)  sailh  the  apostle,  and  if  is  tlie  "Lord  who  bought  us," 
(•2Pel.  ii.  1,)  and  the  price  which  lie  paid  was  his  blood ;  for  "we  are  not 
redeemed  vvith  corruptible  tliitiijs,  as  silver  and  a:old,  l)tit  with  the  pre- 
cious blooii  of  Clirist."  Now  as  it  was  the  blood  of  Christ,  so  it  was  a 
price  <5iven  by  way  of  compensation  :  and  as  that  blood  was  precious,  so 
was  it  a  fidl  and  perfect  satisfaction.  For  as  the  greatness  of  the  Oifence 
and  iniquity  of  the  sin  is  aujtuiented,  and  increaseth  accordin'!  to  the 
dignity  of  the  person  offended  and  injured  by  it;  so  the  value,  price,  and 
dignity  of  tiiat  which  is  given  by  way  of  compensation,  is  raised  accord- 
ing to  the  diJMJty  of  the  person  making  the  satisfaction.  God  is  of  infinite 
majesty,  against  whom  we  have  sinned ;  and  Christ  is  of  the  same  di- 
vinity, who  gave  his  life  a  ransom  for  sinners:  for  God  hath  purchased 
bis  Church  with  his  own  blood.  Although  therefore  God  be  said  to  remit 
our  sins  by  which  we  were  made  captive,  yet  he  is  never  said  to  remit 
the  price  without  wliich  we  had  never  been  redeemed  :  neither  can  he 
be  said  to  have  remitted  it,  for  he  did  require  it  and  receive  it. 

If  then  we  con.sider  together,  on  our  side  the  nature  and  obligation  of 
sin,  and  ou  the  part  of  Christ  the  .satisfaction  made  and  reconciliation 
wrought,  we  shall  easily  perceive  how  God  forgiveth  sins,  and  in  what 
remission  of  them  consisteth.  Man  being  in  all  conditions  under  some 
law  of  God,  who  hath  sovereign  power  and  dominion  over  him,  and 
therefore  owim:  absolute  obedience  to  that  law,  whensoever  any  way  he 
transgresseth  that  law,  or  deviateth  from  that  rule,  he  becomes  thereby 
a  sinner,  atid  contracfeth  a  guilt  which  is  an  obliaalion  to  endure  a  pu- 
nishment proportionable  to  hisoff.'nce  ;  and  God,  who  is  the  lawgiver  and 
sovereign,  becoming  now  the  party  wronged  and  offended,  hath  a  more 
just  right  to  punish  man  as  an  offender.  But  Christ  takin:r  upon  him  the 
nature  of  man,  and  offering  himself  a  sacrifice  for  sin,  giveth  that  unto 
God  for  and  instead  of  the  eternal  death  of  man,  which  is  more  valuable 
and  accepatble  to  God  than  that  death  could  be,  and  so  inaketh  a  sufficient 
compensation  and  full  satisfaction  for  the  sins  of  man  :  which  God  ac- 
cepting, becometh  reconciled  unto  us,  and,  for  the  punishment  which 
Christ  endured,  taketh  ofifour  obligation  to  eternal  punishment. 


ON  THE  CREED. 

§  10.  ON  THE  RESURRECTION  OF  THE  BODY,  AND  THE  LIFE 
EVERLASTING. 

What  are  the  last  two  articles  of  the  Creed  ? 

The  resurrection  of  th6  body  and  the  life  everlasting. 
Hovj  does  man  differ  from  the  brutes? 

He  has  a  livinor  soul,  which  shall  exist  eternally ;  while 
the  spirit  that  animates  the  brute  perishes  together  with 
its  body. 

The  resurrection  unto  eternal  life  is  one  of  the  principles 
of  the  doctrine  of  Christ,  (Heb.  vi.  2,)  and  one  of  the  pri- 
vileges of  the  metnbers  of  Christ. 
What  is  death  ? 

The  separation  of  the  soul  from  the  body. 
Let  this  child's  soul  come  into  him  again.    1  Kings  xvii.  21. 


104       ON  THE  RESURRECTION  OF  THE  BODY. 

Then  shall  the  dust  return  to  the  earth  as  it  was;  and  the  spirit 

shall  return  unto  God  who  gave  it.    Eccl.  xii.  7. 
IVhat  becomes  of  the  bodies  of  7iicn  vjhen  they  die? 

They  are  dissolved  by  corruption,  and  turned  again  into 

dust. 

1  have  said  to  v-orruption,  Thou  art  my  father;  to  the  worm» 

Thou  an  my  mother  and  my  sister,  when  our  rest  together 

is  in  the  dust.    Job  xvii.  14.  16. 

All  llesh  shall  perish  together,  and  man  shall  turn  again  unto 

dust.    .To!)  XXX  iv.  15. 
Thou  hast  brought  me  into  the  dust  of  death.    Ps,  xxii.  15. 
If  our  earthly  house  of  this  tabernacle  were  dissolved. — 2  Cor. 
V.  1. 

Death  is  sometimes  in  the  Scriptures  called  a  sleep  : — 
not  a  sleep  of  the  soul,  but  a  sleep  of  the  body  till  the  last 
day. 

Now  shall  I  sleep  in  the  dust.    Job  vii.  21. 

Lest  I  sleep  the  sleep  of  death.    Ps.  xiii.  3. 

Our  friend  Lazarus  sleepeth.    John  xi.  11. 

It  is  the  common  lot  of  all,  except  Enoch,  (Gen.  v.  24,) 
and  Elijah,  (2  Kings  ii.  11,)  and  there  is  no  escaping  it. 
Dust  tiiou  art.  and  unto  dust  shalt  thou  return.    Gen.  iii.  19. 
What  man  is  he  that  liveth  and  shall  not  see  death  ]    Ps.  Ixxxix. 

4S. 
Death  passed  upon  all  men,  for  that  all  have  sinned.    Rom.  v. 

12. 
It  is  appointed  unto  men  once  to  die.   Heb.  ix.  27. 

TVhat  becomes  of  the  souls  of  men  at  death  P 

They  go  to  a  place  of  happiness  or  misery,  accordingly 
as  they  are  prepared  for  the  one  or  the  other. 
Lazarus  and  Dives:  the  rich  man  was  tormented  in  hell;  and 
Lazarus  was  carried  by  angels  into  Abraham's  bosom.   Luke 
xvi.  23. 
To-day  shalt  thou  be  with  me  in  Paradise.   Luke  xxiii.  43. 
Into  thy  hands  I  commend  my  spirit,   Luke  xxiii.  46. 
Lord  Jesus,  receive  my  spirit.   Acts  vii.  59. 
The  spirits  of  just  men  made  perfect.    Heb.  xii.  23. 
I  saw  under  the  altar  the  souls  of  them  that  were  slain  for  the 
word  ot  God.  kc,  and  they  cried  with  a  loud  voice,  saying. 
How  ions: — dost  thou   not  judge  and  avensic  our  blood  on 
them  that  dwell  on  the  earth  ?    Rev.  vi.  9,  10. 
Hotv  lonii;  iLiill  the  bodies  of  men  continue  in  the  grave? 
Till  the  morning  of  the  resurrection. 
The  harvest  is  the  end  of  the  world.    ]Matt.  xiii.  39. 
TVhat  is  a  resin-rection  ? 

Tiie  re-union  of  the  soul  and  body. 
The  val'ey  was   full   of  bones  :    and  they  lived  and  stood  up 
upon  their  feet.    Ezek.  xxxvii,  1,  7,  8.  iO. 


AND    THE    LIFE    EVERLASTING.  105 

This  is  equally  as  easy  to  God,  as  the  uniting  them  to- 
gether at  first. 
Why  should  it  be  thousrht  a  thin?  incredible  with  you,  that  God 
should  raise  the  dead  !    Acts  xxvi.'S. 

Will  the  same  hudy  rise  which  we  now  inhabit  ? — Will  there 
he  no  alteraiion  in  it  ? 
Our  bodies  will  be  the  same,  but  ihey  will  experience 
such  a  chancre  as  will  take  away  from  ihem  all  tendency 
to  decay,  and  adapt  them  for  that  eternal  state  of  existence, 
for  which  we  are  hereafter  destined. 

The  bodies  of  the  saints  will  be  fitted  to  bcaran  exceed- 
ing and  eternal  weioht  of  glory;  and  those  of  the  wicked 
to  endure  unspeakable  and  everlasting  torment. 
It  is  sown  a  natural  body,  it  is  raised  a  spiritual  body.     1  Cor. 

XV.  44. 
We  shall  all  be  changed,  in  a  moment,  in  the  twinkling  of  an 

eye.  at  the  last  trump.    1  Cor.  xv.  .t1,  :y2. 
This  corruptible  must  put  on  incorruption  •,  and  this  mortal  must 

put  on  nnriiortality.    1  Cor.  xv.  53. 
Who  shall  change  our  vile  body  that  it  may  be  fashioned  like 

unto  his  glorious  body.    Phil.  iii.  21. 
The  dead  in  Christ  shall  rise  first :  then  we  which  are  alive  and 
remain,  shall  be  caught  up  together  with  them  in  the  clouds, 
to  meet  tlie  Lord  in  the  air.    1  Thess.  iv.  16,  17. 

We  shall  rise  with  the  same  tempers  and  tastes  which 
we  had  at  the  time  of  our  death. 

The  proofs  of  a  general  resurrection  are  many.     The 
prosperity  of  the  wicked  and  the  suiferings  of  the  righteous 
in  the  present  life  afford  a  strong  presumption  of  it.     The 
angels  who  sinned  were  punished  :   for  God,  who  is  just 
and  holy,  cannot  permit  sin  to  pass  with  impunity ;  and  re- 
Avards  have  been  promised,  and  punishments  threatened 
to  mankind  in  general;   it  follows,  therefore,  that  as  there 
cannot  be  equal  retribution  here,  there  must  be  a  resurrec- 
tion, "in  which  every  one  may  receive  the  tilings  done  in 
his  body,  according  to  that  he  hath  done,  whether  it  be 
good  or  bad."  2  Cor.  v.  10.     Nor  is  there  any  thing  in  the 
fact  itself  which  should  render  it  improbable. 
Except  a  corn  of  wheat  fall  into  the  ground  and  die,  it  abideth 
alone ;  but  if  it  die,  it  bringeth  forth  much  fruit.    John  xii. 
24. 
Thou  fool,  that  which  thou  sowest  is  not  quickened,  except  it 
die.    1  Cor.  xv.  36.  ^ 

The  dust  out  of  which  Adam  was  made  was  as  far  from 
being  flesh,  as  any  dust  now. 


lOG  ON    THE    RESURRECTION    OF    THE    I50DV. 

The  doctrine  of  a  resurrection  is  taught  both  in  the  Old 
and  New  Testament. 
[Abraham]  ai-rountod  that  God  was  ah\o  to  raise   [Tsaic]  up, 

even  from  the  dead:    from  whence  als.)  he  received  hhn  in  a 

figure.    Heh.  xi.  19. 
I  know  that  my  lledeemer  liveth,  and  that  he  shall  stand  at  the 

latter  day  upon  the  earth.    And  thouirh  aiti;r  tn .  sl.iu  worms 

destroy  this  body,  yet  in  my  (lesh  sliall  1  see  (iod.     Job  xix. 

25.  26". 
I  shall  be  satisfied,  when  I  awake,  with  thy  lilcem'>;'=;.    Pa.  xvii. 

15. 
God  will  redeem  my  soul  from  the  power  of  tiie  grave  ;  for  he 

sliall  receive  me.    Ps.  xlix.  lo. 
Thy  dead  men  shall  live,  together  with  my  dead  body  shall  they 

arise.    Isa.  xxvi.  19. 
Many  that  sleep  in  the  dust  of  the  earth  sh^ll   awake.    Dan. 

xii".  2. 

0  grave,  I  will  bo  thy  destruction.    Hos.  xiii.  14. 

TheSadducees  denied  a  resurrection  :  but  the  Pharisees, 
and  other  .lews,  firmly  believed  it.    Matt.  xxii.  23.    Mark 
xii.  18.  Acts  xxiii.  8.   I  Cor.  xv.  12. 
Now,  that  the  dead  are  raised,  even  Mos"^  showed  at  the  bush, 
when  he  calleth  tie  Lord,  the  God  of  Abraham,  and. the  God 
of  Isaac,  and  the  God  of  .Tacoh,     For  he  is  not  a  God  of  the 
dead,  hut  of  tlie  living.    Matt.  xxii.  31.   Luke  xx.  37,  3S. 
Jacob   had  been  dead  two  hundred  years,  when  Moses 
thus  spake. 
The  Son  of  man  shall  sit  upon  the  throne  of  his  glory,  and  be- 
fore him  shall  be  gathered  all  nations,    pvlatt.  xxv.  31,  32. 
Thou  Shalt  be  recompensed  at   the   resurrection  of  the   just. 

Luke  xiv.  14. 
Marvel  not  at  tiiis ;  f  >r  the  hour  is  coming,  in  the  which  all  that 
are  in  the  grave  shall  hear  his  voice,  and  shall  come  forth. 
John  V.  2S,  29. 
That  of  ail  which   [the  Father]  hath  given  me,  I  should  lose 
nothing  ;   but  should  raise  it  up  again.    John  vi.  S9. 

1  know  [my  brother]  sliall  rise  again  m  the  resurrection  at  the 

last  dav.    Jo'ni  xi.  24. 
They  preached  through  Jesus  the  resurrection  of  the  dead.  Acts 

iv.  2. 
[Paul  at  Athens]  preached  unto  them  Jesus  and  tlie  resurrec- 
tion.   Acts  xvii.  IS. 
God,  who  quickeneth  the  dead.    Rom.  iv.  17. 
If  we  have  been  planted  together  in  the  likeness  of  his  death, 

we  shall  be  also  in  the  likeness  of  his  resurrection.     Rom. 

vi.  5. 
He  that  raised  up  Christ  from  the  dead  shall  also  quicken  your 

mortal  bodies.    Rom.  viii.  1 1. 
God  will  also  raise  us  up  by  his  own  power.     1  Cor.  vi.  14. 
We  shall  liot  all  sleep,  but  we  shall  all  be  changed.     1  Cor.  xy. 

13.21.42.51. 


AND    TilS    LIFE    EVERLASTING.  lOT 

He  wliich  raised  up  the  Lord  Jesus  shall  raise  up  us  also  by 

Jesus,  and  shall  presp.ut  us  with  you.    2  Cor.  iv.  14. 
But  I  would  not  have  you  ifinorant,  brethren,  concerning  them 

which  are  asleep,  kc.     We  which  are  alive  shall  not  prevent 

them  which  are  asleep.    1  Thess.  iv.  13 — 16. 
Enocii  propliesiod,  saying,  Behold,  the  Lord  cometh  with  ten 

thousand  of  his  saints,  to  execute  judgment  upon  all,  kc 

Jude  14. 

TVho  will  be  raised  on  this  awful  doy  7 

All  men  who  have  ever  lived — every  individual  of  the 
race  of  Adam,  boih  the  holy  and  the  wicked. 
Before  liim  shall  he  jrathered  all  nations.    Matt.  xxv.  32. 
There  siiall  be  a  resurrection  of  the  dead,  both  of  the  just  and 

unjust.    Acts  xxiv.  15. 
We  shall  ail  stand  before  the  judgment-seat  of  Christ.    Rom. 

xiv.  10. 
Even  so  in  Christ  shall  all  be  made  abve.    1  Cor.  xv.  22. 
We  must  all  appear  before  the  judgment-seat  of  Christ.    2  Cor. 

V.  10. 
I  saw  the  dead,  small  and  great,  stand  before  God.    Rev.  xx.  1 2. 
And  the  sea  gave  up  the  dead  which  were  in  it.    Rev.  xx.  13. 

Our  Tesurrection  will  be  effected  by  virtue  of  the  resur- 
rection of  Christ. 
1  am  tile  resurrection  and  the  life.    John  xi.  25. 
By  man  came  als)  the  resurrection  of  the  dead.    1  Cor.  xv.  21. 
As  in  A_dam  all  die,  even  so  in  Christ  shall  all  be  made  alive. 

1  Cor.  XV,  22. 
That  we  should  not  trust  in  ourselves,  but  in  God,  which  rais- 
etli  the  dead.   2  Cor.  i.  9.  .» 

There  are  several  instances  of  the  dead  being  raised,  re- 
corded in  Scripture.     The  translation  of  Enoch  and  Elijah 
has  already  been  alluded  to. 
The  widow  of  Sarcpta,  or  Zarephath's  child,  raised  by  Elijah. 

1  Kin-s  xvii.  22.  ^        ' 

The  Shunammite's  son,  raised  by  Elisha.   2  Kings  iv.  35. 
The  dead  man  who  touched  the  bones  of  Elisha.   2  Kings  xiii. 

21. 
Jairus's  daughter,  raised  by  our  Saviour.   Mark  v.  42. 
The  widow  of  Nain's  son,  raised  by  our  Saviour.   Luke  vii.  12. 
Lazaa:s,  raised  by  our  Saviour.    John  xi.  43. 
Tabitha,  or  Dorcas,  raised  by  Peter.    Acts  ix.  40. 
Eutychus,  raised  by  Paul.    Acts  xx.  9.  12. 
The  bodies  of  many  of  the  saints  arose  at  Christ's  crucifixion, 
and  appeared  in  the  holy  city.   Matt,  xxvii.  52,  53. 

What  will  he  the  portion  of  the  righteous  ? 

They  will  be  ^-aised  to  everlasting  happiness,  and  be- 
come the  fellow  citizens  of  angels  and  saints  in  heaven. 
In  thy  presence  i?  fulness  of  jov,  and  at  thy  right  hand  are 
pleasures  for  evermore.    Ps.  xvi.  11. 


108  ON    THE    RESURRECTION    OF    THE    BODY, 

Some  shall  awake  to  everlasting:  life. — And  they  tliat  be  wise 
shall  shine  as  the  briijhtness  of  the  finnamoiit;  and  they  that 
turn  many  to  rigliteousness,  as  tlie  stars  for  ever  and  ever. 
Dan.  xii.  2,  3. 

'J'hcn  shall  the  riirhteous  shine  forth  as  the  sun,  in  the  Idngdom 
of  their  Fatlier.    Matt,  xiii.43. 

He  shall  set  the  sheep  on  his  ri^^ht  hand.    Matt.  xw.  33. 

'I'ho  righteous  [shall  go  away]  into  life  eternal.    Matt,  xxv,  46. 

He  that  helievcth  on  liie  Son  hath  everlasting  lif.\     ,]..i)n  iii.  3(5. 

They  sliall  come  forth :  they  that  have  done  good,  unto  the  re- 
surreetion  of  life.   Jolni  v.  29. 

IT  so  he  tliat  we  sulfer  with  Christ,  that  we  may  be  also  glorified 
together.  For  1  reckon  that  the  sutTt>rings  of  tliis  present 
time  are  not  worthy  to  lie  eonijiared  witli  tlic  glory  which, 
shall  be  revealed  in  us.    Rom.  viii.  17,  IS. 

Eye  hath  not  seen,  nor  ear  heard,  neithf^r  Ijuve  entered  into  tlie 
"heart  of  man,  tiie  things  which  God  hath  prepared  for  them 
that  love  him.    1  Cor.  ii.  9. 

For  now  we  see  through  a  glass  darkly  ;  but  then  I'ace  to  face : 
now  I  know  in  part ;  but  then  shall  I  know  even  as  also  1  am 
known.    1  Cor.  xiii.  12. 

He  that  soweth  to  the  Spirit  shall  of  the  Spirit  rei^p  life  everlast- 
ing.   Gal.  vi.  8. 

H^'uceforth  there  is  laid  up  for  me  a  crown  of  righteousness, 
which  the  Lord,  the  righteous  Judge,  shall  give  me  at  that 
day ;  and  not  to  me  only,  but  unto  all  them  also  tliat  love  his 
appearing.    2  Tim.  iv.  8. 

For  so  an  entrance  shall  be  administered  unto  you  abundantly 
into  the  everlasting  kingdom  of  our  Lord  and  Saviour  Jesus 
Christ.    2Pet.  i.  11. 

Therefore  are  they  before  the  throne  of  God.  and  serve  him  day 
ajid  ni^iit  in  his  temple;  and  he  that  sittetli  on  the  throne 
shall  dwell  among  them.  They  shall  hunger  no  .'iiore;  nei- 
ther thirst  any  more  ;  neither  shall  tlie  sun  bglit  on  them,  nor 
any  heat.  For  the  Lamb,  which  is  in  the  midst  of  the  throne, 
shall  feed  them,  and  shall  lead  them  unto  living  f  iunt:iins  of 
water ;  and  God  shall  wipe  away  all  tears  from  their  eyes. 
Rev.vii.  15—17. 

And  God  shall  wipe  away  all  tears  from  their  eyes;  and  tliere 
shall  be  no  more  death,  neither  sorrow,  nor  cryir.ic,  neither 
shall  there  be  any  more  pain ;  for  the  former  tilings  are  pass- 
ed away.    Rev.  xxi.  4. 

IVill  all  the  godly  be  equally  ii;lorificd  ? 

There  is  reason  to  think  not:  bnt  that  their  hU-Rsedness 
will  be  apportioned  to  their  different  dptrrees  of  7oal  and 
holiness.  The  lowest  degree  of  bliss  in  heaven  will,  how- 
ever, be  such,  as  far  to  exceed  any  conceptions  we  can 
possibly  form. 
Then  he  shall  reward  every  man  according  to  his  work.s.  Matt. 

xvi.  27. 
The  servant  whose  pound  gained  ten   pounds  was  made  ruler 
over  ten  cities;  while  he  whose  ]M)und  gained  live  pounds 
was  made  ruler  over  five  cities.    Luke  xix.  16  —19. 

■  \ 


AND    THE    LITE    EVERLASTING.  109 

In  my  Father's  house  are  many  mansions.    John  xiv.  2. 

There  is  one  ^lory  of  the  sun,  and  another  glory  of  the  moon, 
and  another  glory  of  the  stars;  for  one  star  dilfereth  from 
another  star  in  glory.  So  also  is  the  resurrection  of  the  dead. 
ICor.  XV.  41,42. 

Jfhaf  irill  be  the  portion  of  the  ivicked  ? 

Thpy  will  be  consigned  to  everlasting  shame  and  punish- 
ment, and  will  have  their  dwelling  appointed  them  with 
devils;  by  whom,  by  one  another,  and  by  their  own  con- 
sciences, they  will  be  incessantly  tormented,  so  as  to  have 
no  rest  day  nor  night.* 
He  shall  burn  up  the  chalT  with  unquenchable  fire.    Matt.  iii. 

12.    Luke  in.  17. 
Fear  him,  which  is  able  to  destroy  both  soul  and  body  in  hell. 

Matt.  X.  2S. 
These  shall  go  away  into  everlasting  punishment.    Matt.  xxv. 

46. 
Fear  him  which  hat*i  power  to  cast  into  hell.    Luke  xii.  5. 
The  lord  of  that  servant  will  cut  him  in  sunder,  and  appoint 

him  his  portion  with  unbelievers.    Luke  xii.  46. 
There  shall  be  weeping  and  gnashing  of  teeth.    Luke  xiii.  28. 
Father   Abraham, — send  Cazarus,  that  he  may  dip  the  tip  of 
his  finger  in  water,  and  cool  my  tongue ;  for  I  am  tormented 
in  this  dame.    Luke  xvi.  24. 
(See  the  whole  parable  of  Dives  and  Lazarus,  verses 
19—31.) 
He  that  believeth  not  the  Son,  the  wrath  of  God  abideth  on 

him.    John  iii.  36. 
And  shall  come  forth  ;  they  that  have  done  evil,  unto  the  resur- 
rection of  damnation.   John  v.  29. 
God  will  render  unto  them  that  obey  not  the  truth,  but  obey 
unrighteousness,  indiicnation  and  wrath,  tri!)ulation  and  an- 
guish, upon  every  soul  of  man  that  doeth  evil.    Rom.  ii.  8,  9. 
lie  that  soweth  to  the  tlesh  shall  of  the  tlesh   reap  corruption. 

Gal.  vi.  8. 
Th«»m  that  know  not  God,  and  that  obey  not  the  gospel  of  our 


•  '-This,  it  must  be  owned,"  says  Archbishop  Seeker,  "is  not  explicit 
ly  mentioned  in  the  Creed.  And  God  h?.d  rattier  that  we  should  be  moved 
tf>  obey  him  by  love  and  hope  of  his  favour  thaa  by  fear  of  his  anger. 
But  both  motives  are  implied  in  this  article.  For  though  life  in  Scrip- 
ture more  esp^'cially  means  happiness;  yet  its  original  sense  is  only  con- 
tinuance in  beins,  whether  happy  or  miserable:  and  as  the  wicked  are 
raised,  and  judged,  in  order  to  suffer  what  they  have  deserved,  so  they 
must  live  afterwards  tor  the  same  purpose."— Z/ec/wre^  on  the  Catechism, 
p.  155. 

Theeverlastina  punishment  of  the  wicked  is  also  apart  of  the  .Scripture 
doctrine  respecting  "the  resurrection  of  the  body."  See  Dan.  xii.  2. 
'•  Many  of  them  that  sleep  in  the  dust  of  the  earth  shall  awake,  some  to 
everlastinu  life,  and  some  to  shame  and  everlaisling  contempt."  Hee  also 
John  T.  29,  <tc. 

11 


110  ON  THE    RESURRECTION    OF    TKE    BODV,  &C. 

Lord  Jesus  Clirist,  who  shall  be  punished  with  everlasting  de» 

struction  from  the  presence  of  the  Lord,  and  from  the  glory 

of  his  power.    2  ("liess.  i.  S,  9. 
They  shall  drink  of  the  wine  of  the  wrath   of  Ctod.  which   i« 

poured  out  without  mixture  into  Uie  cUp  of  his  indignation  ; 

and  shall  be  tormented  with  fire  and  brimstone  in  tiie  presence 

of  the  holy  angels  and  in  tlie  presence  of  the  Lamb!     Kev. 

xiv.  10. 
And  the  smoke  of  their  torment  ascendcth  up  for  ever  and  ever; 

and  they  have  no  rest  day  nor  night.   Rev.  xiv.  11. 
Cast  into  the  lake  of  fire  and  brimstone,  and  shall  be  tormented 

day  and  niglit  for  ever  and  ever.    Rev.  xx.  10. 

Will  there  be  degrees  of  misery  among  the  damned? 

Yes  :>^-So  Scripture  leads  us  to  suppose.     But  the  least 
degree  of  it  will  be  dreadful  beyond  conception. 

It  shall  be  more  tolerable  for  the  land  of  Sodom  and  Gomorrah, 
in  the  day  of  judg'iient,  than  for  that  city.    Matt.  x.  15. 

Wo  unto  tliee,  Chnrazin  !  Wo  unto  thee,  Bethsaida !  it  shall 
be  more  tolerable  fir  Fyrc  and  Sidon  at  the  day  of  judgment 
than  for  you.    Matt.  xi.  21,  22. 

That  servant  which  knew  his  lord's  will,  and  prepared  not  him- 
self, neither  did  according  to  liis  will,  shall  be  beaten  with 
many  stripes,  But  he  that  knewnot,  and  did  commit  thing* 
worthy  of  stripes,  shall  be  beaten  with  few  stripes.  For  unto 
whomsoever  much  is  given,  of  him  shall  be  much  required; 
and  to  whom  men  have  committed  much,  of  him  they  will 
ask  the  m  ire.    Luke  xii.  47,  4S. 

How  dreadful  an  idea  do  these  passaores  of  Scripture 
give  us  of  the  state  of  the  wicked  after  death!     Does  it 
not  alarm  you  ? — Ask  yourself, 
Who  shall  dwell  with  everlasting  burnings  1    Isa.  xxxlii.  14. 
Remember,  that  tlie  wrath  of  God  will  for  ever  be  the 
wrath  to  come.   1  Thess.  i.  10. 

How  awful !     Is  it  not 
A  fearful  thing  to  I'.dl  into  the  hands  of  the  living  God.   Heb. 
X.31. 

Let  the  terrors  of  hell  alarm  you  here,  lest  they  torment 

you  hereafter.     Death,  which  will  irreversibly  decide  on 

which  hand  of  the  .Judge  you  are  to  appear,  is  not  far  from 

you. 

In  the  place  where  the  tree  falleth,  there  it  shall  be.     Eccl. 

xi.  3. 

Death  will  not  alter  your  character.     If  you  live  and  die 
unholy,  you  will  be  raised  again  unholy. 

It  should  be  the  busiiie.ss  of  our  lives  to  be  making  pre- 
paration for  that  great  day,  by  repentance  towards  God<, 
and  faith  in  our  Lord  Jesns  Christ. 
Lookii»c  for  anci  hastin-  unto  the  coming  of  the  day  of  God. 


ON   THE   TRINITY.  Ill 

wherein  the  heavens,  being  on  fire,  shall  be  dissolved,  and 
the  elements  sl,all  melt  with  ft>r\'<  nt  heat.    2  Pet.  iii.  12. 

Lut  your   mind   frequently    dwell    on   these  important 
truths.     Follow   the  example  of  St.  Paul,  and  be  able  to 
say  with  him, 
r (therefore)  exercise  myself,  to  have  always  a  conscience  void 
of  oftVnce  toward  God  and  toward  men.    Acts  xxiv.  16. 

As  hell  is  so  dreadful  a  place,  seek  earnestly  to  avoid  it, 
and  inquire  diligently  how  you  may  get  to  heaven.  Read 
your  Bible,  in  which  the  way  is  fully  reve.iled,  and  attend 
to  the  instructions  of  your  minister  and  teachers,  who  are 
desirous  of  explaining  it  to  you.  Bless  God  for  the  re- 
demption of  mankind  by  Christ;  look  to  Jesus  your  fore- 
runner ;  rely  on  the  merits  of  his  death ;  and  follow  him 
as  your  pattern.  Heb.  xii.  1,  2. 
What  does  the  word  Amen  mean  ? 

It  means  truly  ,•  and  its  repetition  at  the  end  ot  the  Creed 
expresses  our  belief  in  all  the  articles  contained  in  it. 

When  you  repeat  the  Creed,  may  you  ever  feel  a  due 
sense  of  the  importance  of  the  truths  it  contains,  and  may 
you  always  be  able  to  say  Jimtn  to  it  from  your  hearts. 


CHAPTER  VII. 
SUMMARY  OF  THE  CREED. 

ON    THE    TRINITY. 

What  dost  thou  chiejiy  learn  in  these  articles  of  thy  belief? 

"  First,  I  learn  to  believe  in  God  the  Father,  who  hath 
made  me  and  all  the  world.  Secondly,  in  God  the  Son, 
who  hath  redeemed  me  and  all  mankind.  Thirdly,  in 
(4od  the  Holy  Ghost,  who  sanctifieth  me,  and  all  the  peo- 
j)le  of  God." 

What  relation  do  these  three  Divine  Persons  hear  to  us  ? 
1st.  "  God  the  Father  made  us,  and  all  the  world." 
He  hath  made  all  nations   of  men  to  dwell  on  the  face  of  the 
earth.    Acts  xvii.  26. 
2d.  "  God  the  Son  redeemed  us  and  all  mankind." 
For  thou  wast  slain,  and  hast  redeemed  us  to  God  by  thy  blood, 
out  of  every  kindred,  and  tongue,  and  people,  and  nation. 
Rev.  V.  9. 


112  ON    THE    TRLNITY. 

He  is  thp  propitiation  fir  (nir  sins  :   nn  1  not  flir  ours  only,  but 
also  for  tilt"  sins  of  the  wlioK-  world.    1  Jolin  ii.  2. 
'  By  his  one  ohlation   of  himself  once  olTered,  he   has 
made  a  full,  perfect,  and  sn^icient  sacrifice,  oblation,  and 
satisfaction,  for  the  sins  of  the  whole  world  ;'  (Communion 
Service)  so  that  now 
Every  one  thut  seeth  tlie  Son.  and  bolievcth  on  him,  may  have 
everlastin'4  life.    John  vi.  40. 

3d,  "  God  the  Holy  Ghost  sanctifieth  all  the  people  ot 
God." 

Beeause  God  hath  from  the  beginning  chosen  you  to  salvation 
throuiih  sanctification  of  the  Spirit.    2  Thess.  ii.  13. 
The  character  of  God  has  been  considered  under  several 
of  those  attributes  mentioned  in  Scripture.     Let  us  now 
proceed  to  inquire, 
Is  there  more  than  one  God  ? 

The  Gentiles  worshipped  many; 
There  be  gods  many  and  lords  many.    1  Cor.  viii.  5. 
But  these  were  false  gods  and  idols,  the  work  of  men's 
hands.     There  is  but  one  living  and  true  God. 
The  Lord,  he  is  God,  there  is  none  else  beside  him.     Deut.  iv. 

35. 
The  Lord  our  God  is  one  Lord.   Deut.  vi.  4. 
The  Lord  your  God  is  God  of  gods.    Deut.  x.  17. 
Who  is  God,  save  the  Lord  1    Ps.  xviii.  31. 
I  am  the  Lord,  and  there  is  none  else.    Isa.  xliv.  6.  S  ;  xlv.  5,  6. 

xlv.  18.  21  ;  xlvi.  9. 
I  am  the  first;  I  also  am  the  last.   Isa.  xlviii.  12. 
The  Lord  our  God  is  one  Lord,  and  there  is  none  other  but  he. 

Mark  xii.  29.  32. 
This  is  life  eternal,  to  know  thee,  the  only  true  God.     John 

xvii.  3. 
There  is  none  other  God  but  one.    1  Cor.  viii.  4. 
To  us  there  is  but  one  God,  the  Father.    1  Cor.  viii.  6. 
One  God,  and  Father  of  all.    Kph.  iv.  6. 

But  are  not  Jesus  Christ  and  the  Holy  Ghost,  each  of  them 
God  ?■ 
V'es  :  and   the  same  Divine  attributes  are  equally  as- 
cribed to  theai  as  to  God  the  Father. 
Christ — who  is  over  all.  God  blessed  for  ever.    Rom.  ix.  n. 
In   him   dwelleth  all  the  fulness  of  the  Godhead  bodily.   Col. 
,     ii.9. 

Jesus  Christ  existed  from  eternity,  he  created  all  things, 
he  supports  and  sustains  all  things,  he  is  omnipresent  and 
omniscient,   and    is  the    object  of  Divine  worship.     See 
chapter  On  the  Diviniti/  of  Christ. 
He  said  to  his  disciples, 


ON   THE    TRINITY.  113 

All  things  that  the  Father  hath  are  mine.   John  xvi.  15 

He  IS  Lord  of  all.    Acts  x.36. 
And  will  be  the  judire  of  all. 

To  the  Holy  Ghost,  creation,  omnipresence,  and  omni- 
science,  are  ascribed,  and  the  souls  of  believers  are  sancti- 
fied by  his  uracious  influence.  He  also  is  God.  See 
chapter  Ou  the  Holy  Ghost. 

Thou  hast  not  lied  iinto  men,  but  unto  God.  Acts  v  3  4 
ISow  we  cannot  imagine  that  a  God  who  is  so' jealous 
ot  his  own  honour,  that  he  has  declared,  (Isa,  xlviii.  11  ) 
"I  will  not  jrive  my  glory  unto  another,"  would  give  so 
strong  testimony  in  his  holy  word  to  the  divinity  of  Jesus 
Christ,  and  of  the  Holy  Ghost,  if  they  were  created  beings, 
however   exalted    their   nature:    we   therefore   conclude, 

that  the  Father  is  God,  the  Son  is  God,  and  the  Holy 
l^host  IS  God  ;  and  yet  they  are  not  three  Gods,  but  one 
Uod.  Ihey  are  three  persons  in  the  Godhead,  'none  ot 
which  is  before  or  after  the  other,  none  is  greater  or  less 
than  aqother.'  * 

How  do  you  prove  a  pluralHy  in  the  Godhead? 
And  God  said.  Let  m.«  make  man.   Gen.  i.  26. 

iii  ^4    ^""^^^  ^e^old  the  man  is  become  as  one  of  us.    Gen. 
And  God  said.  Let  us  go  down,  &c.   Gen.  xi.  6  7 
Whereas  they  [the  Holy  One,  see  verse  13,]  commanded.   Dan, 

And  tley  (the  Most  High  God)  took  his  glory.     Dan.  v.  18.  20. 
la  what  passages  of  Scripture  are  the  Three  Persons  of  the 
Godhead  mentioned? 
The  form  of  benediction  appointed  to  be  used  by  the 
priests  under  the  law,  is  supposed  to  allude  to  the  Three 
Persons  in  the  Godhead. 
The  lA)rd  bless  thee  and  keep  ihee—The  Lord  make  his  face 
&!  S,  ^?t^.  '^'^  ""  "P  "'^  -untenaU'l^o'; 
Holy,  Holy,  Holy,  is  the  Lord  of  Hosts.    Isa.  vi.  3 
It  appears  from  John  xii.  41;  Acts  xxviii.  25,  that  this 
adoration   was   addressed   to   the  Three  Persons  of  the 
1  rinity. 

^^fj^^^'i  f  *^^  ^^""^  ^^  *^6  Lord— for  my  mouth  it  hath 
Th.  r™"'^  '"^"v"^'  ^"u^-  ^r  ^/'^'•^''  ^c.    Isa.  xxxiv.  16. 
n«nti;'!ni  J^  .r*^  '"^  ^^^'C?'  ^u^^^  ^"'  "»«'  (Christ.)  Isa.  xhiii.  16. 
t?,e  Sf/,  rl  ^"IT^*5  the/rz/A^r,  and  of  the  Son,  and  of 
Th      T    u  ^  GAw/.   Matt,  xxvni.  19. 

ihat  I  should  be  the  minister  of  Jesus  Christ  to  the  Gentiles, 
11* 


114  ON   THE    TRINITY. 

ministering  the  gospel  of  God,  that  the  offering  up  of  the 

Gentih's  mizht  be  acceptable,  being  sanctified  by  the  Hoh/ 

G/io>t.    Rom.  XV.  16. 
The  grace  of  the  Lord  Jesus  Christ,  and  the  love  of  God,  and 

the  communion  of  the  Holy  Ghost.    2Cor.  xiii.  14. 
Through  hioi.  (Christ)  wo  both  have  access,  by  one  Spirit,  unto 

the  Falhr.    Eph.  ii.  IS. 
The  Lor  I  (the  Holy  (i host)  direct  your  hearts,  into  the  love  of 

Gtid,  ancl  into  the  patient  waiting  for  Chruf.   2  Thcss.  iii.  5. 
Clirist,  tlirough  tlie  eternal  Spirit,  offered  himself /o  God.    Heb. 

ix.  14. 
Elect,  according    to    the    foreknowledge  of  God  the  Father, 

through  the  Spirit,  to  sprinkling  of  the  blood  of  Jesus  Christ. 

1  Pet.  i.  2. 
There  are  th7-ee  that  bear  record  in   heaven,  the  Father,  the 

Word,  and  the  Holy  Ghost.    1  John  v.  7. 
Divine  teaching  is  ascribed  to  all  the  Persons  of  the 
Godhead. 
They  shall  be  all  taught  of  God.   John  vi.  45. 
Neither  was  I  taught  it  but  by  the  revelation  of  Jesus  Christ. 

Gal.  i.  12. 
The  Hdlif  Spi7-it  will  teach  you  all  things.    John  xiv.  26. 

The  divine  law  is  the  law  of  the  Trinity. 
It  is  called  the  law  of  God.    Rom.  vii.  25. 
The  law  of  Chri'-f.    Gal.  vi.  2. 
The  law  of  the  Spirit  of  Life.    Rom.  viii.  2. 

Sin  is  an  offence  ao^ainst  the  Trinity. 
You  shall  not  te/njd  the  Lord  your  God.    Dent.  vi.  16. 
Neither  ictus  tempt  Christ.    I'Cor.  x.  9. 
Ye  have  agreed  to  tempt  the  Spirit  (f  the  Lord.    Acts  v.  9. 

The  three  Persons  of  the  Trinity  have  fellowship  with 
the  faithful. 
Our  fellowship  is  with  the  Father.    1  John  i.  3. 
And  with  his  Son  Jesus  Christ.    1  John  i.  3. 
The  communion  of  the  Holy  Ghost.   2  Cor.  xiii.  14. 

The  three  Persons  of  the  Trinity  are  spiritually  present 
in  the  souls  of  believers. 
God  is  in  you.    1  Cor.  xiv.  25. 
Jesus  ('hrist  is  in  you.    2  Cor.  xiii.  5. 

The  Spirit  dwelleth  with  you,  and  siiall  be  in  you.  John  xiv.  17. 
There  are  texts  to  prove,  in  the   same   way,  that  each 
Person  is  eternal,  true,  holy,  omnipresent,  and  the  fountain 
of  life. 

What  gratitude  ought  we  to  feel  towards  God  for  having 
brought  us  into  existence,  and  made  us  capable  of  so  much 
happiness:  but  above  all,  for  having  redeemed  us  from 
sin  and  hell  by  the  blood  of  his  only  Son,  and  sent  his 
/loll/ Spirit  to  sanctify  us,  and  make  us  fit  for  eternal  glory. 


ON    THE    TRINITY".  115 

1.  Do  you  believe  that  "  God  the  Father  made  you  and  all  the 

world?'' 
Serve  him  then  as  dutiful  and  obedient  childrfen.     He 
made  you  tlial  you  should  live  to  his  glory. 

2.  Do  you  believe  that  "  God  the  Son  redeemed  you  aiid  all 

mankind'?'" 
Remember  what  he  paid  for  your  redemption,  and  con- 
tinue not  ihe  slaves  of  sin.     You  are  not  your  own,  you 
are  bought  with  a  price;  and   pray  that  all  mankind  may 
be  brought  to  believe  in  the  Saviour  of  the  world. 

3.  Do  you  believe  taut    "  God  the  Holy  Ghost  sanctifieth  all 

the  people  of  God?"" 
Pray  that  your  souls  may  be  enlightened  and  sanctified 
by  his  iiilluence,  that  you  may  make  your  calling  and  elec- 
tion sure. 

And  remember,  that  however  true  the  articles  of  your 

belief  may  be,  unless  your  faith   in  them    purities  your 

hearts,  overcomes  the   world,   and  works  by  love,  it  will 

profit  you  nothing. 

Collect — Trinity  Sunday.    Almighty  and  everlastins:  God,  who 

hast  given  unto  us  thy  servants  grace,  by  the  conf  ssion  of  a 

true  faith,  to  acknowledge  the  glory  of  the  eternal  Trinity, 

and  in  the  power  of  the  Divine  Maj-^sty,  to  worsfiip  the  Unity; 

we  beseech  thee  that  thou  wouldest  keep  us  steadfast  in  this 

taith. 

NOTE. 

THE     TRINITY. 

The  followina;  remarks  so  well  suited  to  the  sacredness  of  the  subject, 
and  10  the  uuworthiness  of  our  apprehensions,  are  from  Archbishop 
Seclier: — 

Certainly,  in  general,  it  is  no  contradiction,  that  thinscs  should  be  in  one 
respect  tiie  same,  and  in  another  ililferent.  But  the  pariicular  and  ex- 
plicit notion  of  this  union  and  this  distinction,  the  word  of  Gud  hath  not 
given  us.  Whether  we  are  capable  of  apprehending  it,  we  iiuow  not  : 
and,  therefore,  it  is  no  wonder,  in  the  least,  that  we  are  incapable  of 
forming  one  to  ourselves.  For  indeed  we  are  incapable  of  forming  clear 
notions  concerning  thousands  of  oiher  things,  winch  are  unspeakably 
less  beyond  our  reach.  All  that  we  can  do,  therefore,  is,  to  u.se  those 
expressions  in  relati(.n  to  it,  which  either  Scripture  furnishes,  or  expe- 
rience has  lound  useful  to  guard  against  false  apprehensions :  for  with 
very  imperfect  ones  we  must  be  content.  Thus,  m  speaking  of  the  dif- 
ference of  the  Son  and  Spirit  from  the  Father,  and  from  each  other,  we 
say,  with  our  Bible,  that  the  Son  is  begotten,  and  the  Spirit  proceeds, 
without  pretending  to  know  any  further,  what  these  two  words  mean,  than 
that  each  denotes  something  different  from  the  other:  nnd  both  some- 
thing different  from  creation  out  of  notliing.  And  this  distinction  giving 
occasion  to  Scripture  to  speak  of  them  in  .somewhat  the  same  manner,  as 
of  different  persons  amongst  men  j  we  call  lliem  the  tlifce  persons  of  the 


116     ON  OUR  OBLIGATION  TO  KEEP  GOD's  LAW. 

Trinity  :  not  at  all  intending  by  it  to  say,  that  the  word  person  suits  thena 
in  every  respect  that  it  suits  us :  but  only  to  acknowledge,  that,  as  we 
find  then)  tlius  spoken  of,  we  doubt  not  but  ttiere  is  some  sufficient 
ground  for  it.  And  as  we  find  furtlier,  that  in  point  of  rank,  the  person 
of  the  Father  is  represented  as  supreme,  the  Son  as  subordinate  to  him, 
the  Holy  Spirit  to  both;  and  in  point  of  relation  to  us,  creation  is  ascribed 
peculiarly  to  the  tiist,  redemption  to  the  second,  sanctitication  to  the 
third  ;  and  yet,  in  some  sense,  each  of  these  things  to  each  :  we  imitate  the 
whole  of  this,  likewise.  Still  we  are  very  sensible  at  the  same  time,  that 
many  more  doubts  and  difficulties  may  be  raised,  almost  about  every  part 
of  the  doctrine,  than  Ciod,  in  his  unsearchable  wisdom,  has  given  us  light 
enough  to  solve.  But  we  apprehend  it  is  our  duty  to  believe  with  hu- 
mility and  simplicity,  what  the  ScripturtfMiath  taught  us  ;  and  to  be  con- 
tentedly ignorant  of  what  it  doth  not  teacR  us;  without  indulging  specu- 
lations and  conjectures,  which  will  only  perplex  the  subject  more,  instead 
of  clearing  it.  And  surely  it  is  our  duty,  also,  to  interpret  with  candour, 
and  use  with  prudent  moderation,  whatever  well-meant  phrases  the 
Church  of  Christ,  especially  in  its  earliest  days,  hath  applied  to  this  sub- 
ject; to  think  on  matters,  which  are  both  so  mysterious  in  their  nature, 
and  so  hard  to  he  expressed,  with  great  charity  of  other  persons:  and  for 
ourselves,  to  keep  close  with  great  care  to  so  much  as  is  plain  and  prac- 
tical.— Seeker's  Lectures,  p.  110. 


CHAPTER  VIII. 
ON  THE  COMMANDMENTS. 

§  1.  ON  OUR  OBLIGATION  TO  KEEP  G0D*S  LAW. 

Wbat  was  the  third  thing  your  Sponfiors  promised  for  you  ? 

"That!  should  keep  God's  holy  will  and  command- 
ments, and  walk  in  the  same  all  the  days  of  my  life." 
Tell  me  how  many  there  are  ? 

Ten;  which  are  otherwise  called  the  law  of  God.  They 
were  given  to  Moses  on  mount  Sinai,  written  by  the  finger 
of  God  on  two  tables  of  stone.  They  contain  the  sub- 
stance of  all  that  is  required  of  man,  and  instruct  him 
briefly  in  his  duty  towards  God,  and  his  duty  towards  his 
neighbour.  But  it  is  not  to  be  supposed,  that  the  Divine 
commands  are  so  fully  revealed  in  them,  as  to  render  the 
rest  of  God's  word  unnecessary  or  unimportant.  All  Scrip- 
ture is  profitable  for  doctrine,  for  reproof,  for  correction,  for 
instruction  in  righteousness ;  and  the  will  of  God  is  to  be 
sought  for  throughout  the  whole  Bible. 
Which  are  they  ? 

"  The  same  which  God  spake  in  the  twentieth  chapter 
of  Exodus,  saying,  I  am  the  Lord  thy  God,  who  brought 


ON  OUR  OBLIGATION  TO  KEEP  GOD's  LAW.     117 

thee  out  of  the  land  of  Egypt,  out  of  the  house  of  bond- 
age." 

God  thus  reminded  his  people  of  the  wonders  he  had 
wrought  for  them,  in  order  to  display  his  majesty,  and  en- 
force his  authority. 

Under  what  obligations  were  the  children  of  Israel  to  keep  the 
ten  cunimaudnitnts? 
Because  he  was  "  the  Lord  their  God." 
[He  said  to  Abrani]  I  am  the  Lord  that  brought  thee  out  of  Ur 

of  tlie  Clialdoes.    Gen.  xv.  7. 
To  be  a  God  unto  thee,  and   to  thy  seed  after    thee.    Gen 

xvii.  7. 
I  will  bring;  you  unto  the  land  concerning  the  which  I  did  swear ; 

— I  am  the  Lord.    Exod.  vi.  2.  6.  S.  29. 
Ye  shaU  be  a  peculiar  treasure  unto  me  above  all  people : — and 

ye  shall  be  unto  me  a  kingdom  of  priests  and  a  holy  nation. 

Exod.  XIX.  5,  6. 
I  am  the  Lord  thy  God.    Exod.  xx.  2. 
I  am  the  Lord.     Ye  shall  be  holy,  for  I  am  holy.     Lev.  xi.  44  • 

xix.  2  ;  XX.  7.  ' 

All  the  first-born  are  mine.     I  am  the  Lord.    Num.  iii.  13. 
Thou  hast  avouched  the  Lord  this  day  to  be  thy  God,  &c.   And 

the  Lord  hath  avouched  thee  this  day  to  be  his  pecuhar  peo- 
ple, kc.    Deut.  xxvi.  17 — 19. 
Defile  not  yourselves.     I  am  the  Lord  your  God.    Ezek.  xx  7 
\e  shall  l^nowthatIam  the  Lord  your  God,  and  none  else. 

Joel  n.  27  ;  iii.  17. 

He  brought  them   "out  of  the  land  of  Egypt." 
[Pharaoh  was  induced  by  his  interference  to  say, J  Get  you  forth 
.     ^"[O"^,  ^.".'""f   'ijy  people.— And  they  spoiled  the  Egyptians. 

Ye  shall  know  that  the  Lord  hath  brought  you  out  of  the  land 

of  Egypt.   Exod.  xvi.  6  ;  xxix.  46. 
I  am  the  Lord  your  God,  which  brou-ht  you  out  of  the  land 

«f.>Sypt-    Lev.  XIX.  36  ;  xxvi.  13.   Num.  xv.  41.    Deut.  v.  6 : 

xni..o\  10.  ' 

Be   not  afraid  — for  the  Lord  thy  God  is  with  thee,  which 

brought  thee  up  out  of  the  land  of  Egypt.    Deut.  xx.  1. 
The  Lord  our  God,  he  it  is,  that  brought  us  up  and  our  fathers 

out  ot  the  land  of  Egypt.    Josh.  xxiv.  17. 
They  forsook  the  Lord  God  of  their  fathers,  which  brought  them 

out  of  the  land  of  Kgypt.    Judg.  ii,  12. 
Thus  saith  the  Lord  God  of  Israel,  1  brought  you   up  from 

Egypt.    Judg.  VI.  8.  D      J  i/ 

It  is  tlie  Lord— that  brought  your  fathers  up  out  of  the  land  of 

Egypt.    1  Sam.  xii.  6. 
Our  fathers  understood  not  thy  wonders  in  Egypt :— neverthe- 
less he  saved  them  for  his  name's  sake.    Ps.  cvi.  7,  8. 
And  brought  out  Israel  from  among  them.   Ps.  cxxxvi,  11. 
I  took  thern  by  the  hand,  to  lead  them  out  of  the  land  of  Egypt. 

Heb.  vm.  9.  "•'■^ 


118  ON    OUR    OBLIGATION    TO    KEEP    GOD'5    LAW. 

The  Lord,  having  saved  the  people  out  of  the  land  of  Egypt. 
Jude  5. 

*'  Out  of  the  house  of  bondage  :"  for  Pharaoh  had  made 
them  slaves  durinor  iheir  residence  in  his  dominions,  and 
treated  them  with  the  utmost  cruelty. 

And  the  Esiyptians  made  the  children  of  Israel  to  sen'e  with 
rigour.    Kxod.  i.  13,  14. 

And  their  cry  came  up  unto  God,  by  reason  of  the  bondage. 
Exod.  ii.  23. 

And  the  Lord  said,  I  have  surely  seen  the  affliction  of  my  peo- 
ple which  are  in  Eirypt,  and  have  lieard  tlieir  cry. — for  I  know 
their  sorrows;  and  1  am  come  down  to  deliver  them.  Exod. 
iii.  7 — 9. 

And  Pharaoh  commanded — Ye  shall  no  more  give  the  people 
straw  to  make  brick,  as  heretofore :  let  them  go  and  gather 
straw  for  themselves.  Let  there  be  more  work  laid  upon  the 
men.   Exod.  v.  6 — 9. 

I  am  the  Lord, — and  I  will  rid  you  out  of  their  bondage,  &c. 
Exod.  vi.  6.  7.  9. 

Remember  this  day  in  which  ye  came — out  of  the  house  of  bond- 
age.   Exod.  xiii.  3. 

I  am  the  Lord  thy  God,  which  brought  thee  from  the  house  of 
bontlage.    Deut.  vi.  12  ;  viii.  14. 

How  much  were  they  bound  to  serve  and  please  God, 
who  had  done  such  great  things  for  them  !  His  claims  on 
their  gratitude  on  this  account  are  frequently  adverted  to. 

For  ask  now  of  the  days  that  are  passed,  kc.  whetiier  there  hath 
been  any  such  thing  as  this  great  thing  is,  or  hath  been  heard 
like  it]  8cc.  Or  hath  God  assayed  to  go  and  take  him  a 
nation,  from  the  midst  of  another  nation,  by  temptations,  by 
signs,  and  by  wonders,  and  by  war,  and  by  a  mightj  hand, 
and  by  a  stretched-out  arm,  and  by  great  terrors,  according 
to  all  that  the  Lord  your  God  did  for  you  in  Egypt  before 
your  eyes'?  &c.  Know  therefore  this  day,  and  consider  in 
thine  heart,  that  the  Lord  he  is  God  in  heaven  above,  and  upon 
the  earth  beneath  :  there  is  none  else.  T.hou  shalt  keep  there- 
fore his  statutes  and  his  commandments,  which  I  command 
thee  this  day,  that  it  may  go  well  with  thee,  and  with  thy 
children  after  thee.    Deut.  iv.  32.  34.  39,  40. 

Do  ye  thus  requite  the  Lord,  0  foolish  people  and  unwise  ?  Is 
not  he  thy  Father  that  hath  bought  thee  ]  hath  he  not  made 
thee,  and  established  thee]    Deut.  xxxii.  6. 

Fear  the  Lord,  and  serve  him  in  truth  with  all  your  heart;  for 
consider  how  great  things  he  hath  done  for  you.  1  Sam, 
xii.  24. 

They  forgat  God  their  Saviour,  who  had  done  great  things  in 
Egypt.    Ps.cvi,  21. 

Are   these  commandments  equally  binding  on  us  as  Chris- 
tians 7 
Think  not  that  I  am  come  to  destroy  the  law  or  the  prophets  ; 
I  am  not  come  to  destroy,  but  to  t'ulfil.   Matt.  v.  17. 


ON   OUR   OBLIGATION   TO    KEEP    GOD's   LAW.  119 

We  are  under  unspeakably  greater  oblio;alions  for  spi- 
ritual redemption.  We  have  been  delivered  from  spiritual 
bondao^e,  broncrht  out  of  spiritual  daiiirers  and  difficulties, 
and  admitted  to  a  pariicipation  of  spiritual  blessings;  of 
which  the  temporary  deliverances  and  blessings  experi- 
enced by  the  Israelites  were  but  types.  God  has  brought 
us  out  of  the  galling  bondage  of  sin  and  Satan;  has  pro- 
mised to  guide  and  support  us  by  his  Spirit  through  the 
wilderness  of  this  world  ;  and  to  bring  us  safe  at  last  to 
the  heavenly  Canaan,  which  is  to  be  the  everlasting  inhe- 
ritance of  all  his  chosen  people. 

Christ  has  redeemed  us  from  the  power  of  Satan,  by  his 
blood. 
He  hath  visited  and  redeemed  his  people.    Luke  i.  68. 
Beins?  justified  freely  hy  his  s^race,  through  the  redemption  that 

is  in  Clirist  Jesup.    Uom.  iii.  24. 
Christ  Jesus,  who  of  Ctod  is  m«de  unto  us  wisdom,  and  right- 
eousness, and  Siiiictitication.  and  redemption.    1  Cor.  i.  30. 
Christ  hath  redeemed  us  from  the  curse  of  tlie  law.    Gal.  iii.  13. 
In  whom  we  liave  redemption  throu.i^h  his  blood,  the  forgiveness 

of  sins.    Eph,  i.  7.  Col.  i.  14. 
This  is  a   faithful  sayiuii:,  and  worthy  of  all  acceptation,  that 
Christ  Jesus  came  into  the  world  to  save  sinners.    1  Tim. 
i.  15. 
Who  gave  himself  a  ransom  fi^r  all.    1  Tim.  ii.  6. 
Who  gave  himself  for  us,  that  he  might  redeem  us  from  all  ini- 
quity, Sec.    Tit.  ii.  14. 
Having  obtained  eternal  redemption  for  us.    Heb.  ix.  12. 
Ye  were  not  redeemed  with  corruptible  things— but  with  the 

precious  blood  of  Christ.    1  Pet.  i.  IS,  19. 
Thou  hast  redeemed  us  to  God  by  thy  bio  »d.    Rev.  v.  9. 
We  were   *' tied  and  bound  by  the  chain  of  our  sins;" 
and    "  the  pitifulness  of  his  great  mercy  has  loosed  us," 
throwing  open  the  prison  doors,  and  giving  liberty  to  the 
captives. 
Thou  hast  loosed  my  bonds.     I  will  offer  to  thee  the  sacrifice 

of  thanksgiving.    Ps.  cxvi.  16,  17. 
He  led  captivity  captive.    Eph.  iv.  8. 

That  they  may  recover  themselves  out  of  the  snare  of  the 
devil,  who  are  taken  captive  by  him  at  his  wilL  ^Tiro. 
ii.  26. 

He  has  not  only   "delivered  us  from  evil,"  but  put  u« 
into  the  possession  of  good  unspeakable,  and  sent  his  Spi- 
rit to  sanctify  us,  and  cause  us  to  profit  by  all  his  mercies. 
Ye  were  sometimes  darkness,  but  now  are  ye  light  in  the  Lord. 

Eph.v.  S. 
Who  hath  delivered  us  from  the  power  of  darkness,  and  hath 
translated  us  into  the  kingdom  of  his  dear  Son.    Col.  i.  13. 


1'20  ON    OUR    OBLIGATION    TO    KEEP    GOD's    LAW. 

Jesus  Christ  who  hath  abolished  death,  and  hath  brought  life  and 

imniortaiily  to  li^ht  thron.i<h  the  gospel.    2  Tim.  i.  in. 
Who  hath  eailed  you  out  of  darkness  into  his  marvellous  hght. 
.  1  Pet.  ii.  J).  . 

These  tliinas  surely  call  for  our  hisjhest  gratitude  ; — a 
gratitude  not   only  to  be  aeknowledfred  with  our  lips,  but 
felt  deey)ly  in  our  hearts,  and  shown  forth  in  our  lives,  by 
obeyin;^  him  in  all  things,  and  by  loving-  him  supremely. 
Beloved,  if  T.od  so  loved  us,  wc  ought  also  to  love  one  another. 
IJolniiv.  11. 
May  we  as  much  exceed  the  Israelites   of  old,  in  love 
and  obedience,  as  we  do  in  blessings  ! 
Go  home  to  tfiy  friends,  and  tell  them  how  great  thinsjs  the  Lord 

hath  (Unv:  for  thee.    Mark  v.  19.    Luke  viii.  39. 
I  beseeeh   you.  thorefori",  brethren,  by  the  mercies  of  God,  that 
ye  present  vonv  hodies  a  living  sacrifice,  hily,  acceptable 
imto  God.  w^iich  is  your  reasonable  service.    Rom.  xii.  1. 
Ye  are  not  your  own.     For  ye  are  bou>/ht  witli  a  price;  there* 
fore  srlovitv  God  in  your  body,  and  in  your  spirit,  which  are 
God's.    U'or.  vi.  19,  20. 
He  that  despised  Moses'  law  died  without  mercy  under  two  or 
three  witnesses;    of  how  much   sorer  punishn^enl.  suppose 
ye,  shall  lie  be  thought  worthy,  who  hath  trodden  under  foot 
the  Son  of  God,  and  hath  counted  the  blood  of  the  covenant, 
wherewith  he  was  sanctified,  an  unholy  th  Uir.  nnd  hath  done 
despite  unto  the  Spirit  of  grace  ]    Heb.  x.  28,  29. 

Under  what  circumstances  was  the  Law,  or  the  7\n  Com- 
mandments,  given  ? 

The  people  were  sanctified,  bounds  were  set  to  the  mount. 
Exod.  xix.  10 — 13. 

There  were  tliunders  and  litrhtnings.  See.  and  the  mount  quak- 
ed greatly.    Exod.  xix,  16 — -IS. 

The  people  saw  the  thunderimrs,  and  the  liiihtninss,  8cc.  Exod. 
XX.  18. 

Ye  are  not  come  unto  the  mount  that  might  be  touched,  kc, 
Heb.  xii.  18.  19.21. 

The  Lord  came  down  upon  mount  Sinai.    Exod.  xix.  20. 

And  the  Lord  said  unto  Moses,  Come  up  to  me  into  th.e  mount, 
and  be  there :  and  I  will  give  thee  tables  of  stone,  and  a  law, 
and  comniHiidments  which  I  have  written;  that  thou  mayest 
teach  them.    Exod.  xxiv.  12. 

And  the  tables  were  the  work  of  God.  and  the  writing  was  the 
writinsT  of  God,  graven  upon  the  tables.    Exod.xxxii.  16.' 

And  Mosos  cast  the  tables  out  of  his  hands,  and  brake  them  be- 
neath the  mount.    Exod.  xxxii.  19. 

And  the  Lord  said  unto  Mo<:<'s,  Hew  thee  two  tables  of  stone, 
hke  unto  the  first;  and  I  will  write  upon  these  tables  the 
words  that  were  in  the  first  tables,  which  thou  brake-st. — And 
he  wrote  upon  tlie  tables  the  words  of  the  covenant,  the  ten 
commandments.  Exod.  xxxiv.  1.  28. 
Thus  we  see  a  solemn  preparation  was  made  for  this 


ON   OUR    OBLIGATION    TO   KEEP    GOD's    LAW.  12| 

them  u-ritten  on  tables  of  stone-  bnt  nJu  ^^'^^^'.^^^^^ad 
„^and  his  statute"?'  Dew  S  "l  ,™"">^>'<i>nents  of  the  Lord, 
The  love  of  Chris,"cn?,l.S?n'Ah-us'^°o"co;'-v''',-4 

:)pt'?L'o^u'^'i?tts^■^,s-^f- i» '-^i  Tho.  sha,.  ,o.e 
wh-r/t-rfr^.r;d^;tt--"^-F"- 

disposed  to  complain  of  hard  t,n'°™'  "'^  '.''^'1"'"  ^^ 
commandments  „7  God  nor'?  v^  h'"''  T''"""  '"  ""■■ 
t"re  to,vard3  the  vete'of  s  n  fwhhh    "I'  """-^  ''''"■ 

a  pleasure  in^suSr'^;':  to^  .IjS^.'' ^r/:/ 


122  ON   OUR   OBLIGATION   TO   KEEP   GOD's   LAW. 

them,  and  labour  continually  to  work  the  works  of  God. 
And 

This  is  tlic  work  of  God  that  ye  believe  on  him  whom  he  hath 
sent.   John  vi.  2S,  29. 

Have  you  thus  obeyed  all  the  commandments  of  the 
law,  and  felt  this  faith  workinor  in  you  by  love?     Judge 
yourselves,  that  you  be  not  judored  of  the  Lord. 
Can  man  in  Ids  nntund  state  thus  lure  God  and  keep  hii 
connncmdnieiits  ? 
No:  he  must  be  brono'lit  out  of  his  natural  state  into  a 
state  of  grace,  and  obtain  strength  from  above,  to  do  that 
which  he  cannot  do  of  himself. 
No  man  can    serve   two  masters :  for  either  he  will  hate  the 
one,  and  love  the  other,  or  else  he  will  hold  to  the  one,  and 
despise  tlie  other.    Maft.  vi.  24.   Luke  xvi.  13. 
Me   [the  world]   hatoth,  because  I  testify  of  it,  that  the  works 

thereof  are  evil.    Jolui  vii.  7. 
Tf  (lod  were  y^ur  Fatlier,  ye  wnild  love  nie.    John  viii.  42, 
The  lusts  of  "your  father,  ye  will  do.    John  viii.  44. 
Because  ye  are  not  of  the"  world,  but  I  have  chosen  you  out  of 

the  world,  tlierefore  the  world  hateth  you.    John  xv.  19. 
The  love  of  God  is  shed  abroad  in  our  hearts  by  the  Holy  Ghost, 

which  is  Riven  unto  us.    Rom.  v.  o. 
The  carnal  niind  is  enmity  airainst  God;  for  it  is  not  subject  to 
the   law  of  God,  neither  indeed  can  be.     So,  then,  they  that 
are  in  the  flesh  cannot  please  God.    Rom.  viii.  7.  8. 
The  natural  man  receiveth  not  the  thintjs  of  the  Spirit  of  God  : 
for  tliey  are  foolishness  unto  him  ;  neither  can  he  know  them, 
because  t.'iey  are  spiritually  discerned.    1  Cor.  ii.  14. 
If  any  man  love  not  the  Lord  Jesus  Christ,  let  him  be  Anathe- 
ma Maran-atha.    1  Cor.  xvi.  22, 
Not  that  we  are  suflicient  of  ourselves  to  think  any  thing  as  of 

ourselves;  but  our  sufficiency  is  of  God.    2  Cor.  iii.  .5. 
As  then   he  that  was  born  after  the  flesh  persecuted  him  that 

was  born  after  the  Spirit,  even  so  it  is  now.   Gal.  iv.  29. 
Now  the  works  of  the  flesh  are  manifest,  which  are  these,  8cc. 
Gal.  v.  10. 
•  By  nature  the  children  of  v^Tath,  even  as  others.   Eph.  11.  3. 
Ye  yourselves  are  taught  of  God  to  love  one  another.    1  Thess. 

iv.  9. 
If  any  man  love  the  world,  the  love  of  the  Father  is  not  in 

hirn.  1  Jolm  ii.  15. 
In  this  the  children  of  God  are  manifest,  and  the  children  of 
the  devil;  whosoever  doeth  not  ri>?hteousness,  is  not'of  God  ; 
neither  he  that  loveth  not  his  brother.  1  John  iii.  10. 
Love  is  of  (^od  ;  and  every  one  that  loveth  is  born  of  God,  and 
knoweth  God.  He  th;it  loveth  not,  knoweth  not  God;  for 
God  is  love.    1  Jolin  iv.  7,  8. 

Did,  ever  any  man  keep  all  the  commandments  ? 
None  but  Jesus.     There  is  not  a  day  nor  an  hour  but  we 


ON   OUR   OBLIGATION   TO    KEEP    GOD's    LAW.  123 

break  them,  if  left  to  ourselves.  It  is  only  by  lovintr  God, 
that  we  can  be  enabled  to  keep  his  law. — Have  you  obeyed 
the  commandments  by  lovinu-  God  ] 

Can  any  man  be  saved  by  the  ivorks  of  the  law  ? 

No  :  the  law  requires  perfect  obedience  ;  •*•  This  do  and 
thoQ  shall  live  :"  and  no  works  of  ours  can  be  perfect  in 
the  sig-ht  of  God. 
All  our  rii^hteousnessps  are  as  filthy  rags.    Isa.  Ixiv.  G. 
By  the  deeds  of  the  law  there  shall  no  flesh  be  justilied  in  his 

sight.    Rom.  iii.  20. 
A  man  is  not  iustified  by  the  works  of  the  law,  but  by  the  faith 

of  Jesus  Christ.     If  righteousness   came   by   the  law,  then 

Christ  is  dead  in  vain.    Gal.  ii.  16 — 21. 
That  no  man  is  justified  by  the  law  in   the  sight  of  God,  it  is 

evident  ;  for,  the  just  shall  live  by  faith.    Gal.  iii.  11. 
The  Scripture  hath  concluded  all  under  sin,  tliat  the  promise  by 

faith  of  Jesus  Christ  might  be  given  to  them  tliat  believe. 

Gal.  iii.  22. 
By  grace  are  ye  sa'  ed,  through  fliith.    Eph.  ii,  8. 
Not  of  works,  lest  any  man  should  boast.    Eph.  ii,  9. 
Not  by  works  of  righteousness  which  we  have  done,  but  accord- 
ing to  his  mercy  he  saved  us.    Tit.  iii.  5. 
Whosoever  shall  keep  the  whole  law,  and  yet  offend  in  one 

point,  he  is  guilty  of  all,    James  ii,  10. 

The  law  not  only  reg'ards  outward  actions,  but  reaches 
to  the  thoughts  and  intents  of  the  heart. 

Thy  commandment  is  exceeding  broad.   Ps.  cxix.  96. 

Whosoever  is  angry  with  his  brother  without  a  cause,  bhall  be 
in  danger  of  the  judgment.    Matt,  v,  22. 

Whosoever  looketh  on  a  woman  to  lust  after  her.  hath  com- 
mitted adultery  with  her  already  in  his  heart.    Matt.  v.  28. 

Every  idle  word  that  men  shall  speak,  they  sha'l  give  account 
thereof  in  the  day  of  judgment.   Matt.  xii.  36. 

The  law  is  spiritual.    Rom.  vii.  14. 

What  then  is  the  use  of  the  law? 

1,  It  shows  us  the  nature  of  God.     The  law,  like  him, 
is  holy. 
The  commandment  is  a  lamp;  and  the  law  is  light;  and  re- 
proofs of  instruction  are  the  way  of  life.   Prov.  vi.  23. 
The  law  is  holy,  and  the  commandment  holy,  and  just,  and 
good.   Rom.  vii.  12. 

•2.  It  shows  us  our  state  as  sinners,  by  detecting-  and 
making  known  to  us  our  sins. 
By  the  law  is  the  knowledge  of  sin.    Rom.  iii,  20, 
Where  no  law  is,  there  is  no  transgression,    Rom.  iv,  1.0. 
The  law  entered  that  the  olTence  might  a!)ound,    Rom.  v.  20. 
I  had  not  known  sin,  but  by  the  law.    Rom.  vii.  7. 

3.  It  shows  our  need  of  a  Saviour. 


ON   THE    FIRST    COMMANDMENT. 

wrath  of  God  is  revealed  from  heaven  against  all  ungodli- 
ness and  unrighteousness  of  men.    Rom.  i.  }S. 

As  many  as  are  of  the  works  of  the  law,  are  under  the  curse. 
Gal.  iii.  10. 

The  law  was  our  schoolmaster  to  bring  us  unto  Christ.  Gal.  iii.  24. 

4.  It  is  designed  to  be  the  rule  of  our  conduct. 
According  to  the  sentence  of  the  law  wliich  tliey  shall  teacli 

thee,  and  according  to  the  .judgment  whicli  they  shall  tell 
thee,  thou  shalt  do:  thou  shalt  not  decline  from  the  sentence 
which  they  shall  show  thee,  to  the  right  hand  nor  to  the  Itlt. 
Deut.  xvii.  11. 

5.  It  is  intended  to  try  our  love. 

If  ye  love  me  keep  my  commandments.    John  xiv.  15. 
He  that  hath  my  commandments,  and  keepeth  them,  he  it  is 
that  loveth  me.    John  xiv.  21. 
If  the  love  of  Christ  were  alwaj^s  in  our  hearts,  we 
should  not  be  so  continually  sinning-  as  we  are.     If  we  at 
all  times  felt  a  sense  of  what  he  has  done  and  suffered  for 
us,  of  the  misery  from  which  he  has  saved  us,  and  of  the 
happiness  to  which  he  has  procured  us  a  title,  we  should 
not  so  often  grieve  and  insult  him,  by  doing  what  is  so 
offensive  to  him. 
2d  Collect,  Evening  Prayer. — Grant  that  our  hearts  may  be  set 

to  obey  ttiy  commandments. 
Litany. — That  it  may  please  thee  to  give  us  a  heart  diligently 

to  live  after  thy  commandments. 
Ath  Sunday  after  Easier. — Grant  that  thy  people  may  love  the 

thing  which  thou  commandest. 
Ist  Sunday  after  Trinity. — That  in  keeping  thy  commandments, 

we  may  please  thee  both  in  will  and  deed. 
lUfi  Sunday  after  Trinity. — Grant  that  we,  running  the  way 
of  thy  commandments,  may  obtain  thy  gracious  promises. 


ON  THE  COMMANDMENTS. 

§•2.    THE    FIRST   COMMANDMENT. 

What  is  the  first  Commandment  ? 
Thou  shalt  have  none  other  gods  but  me — (before  me.) 
This  commandment  is  placed  first,  because  our  obedi- 
ence to  all  the  rest  depends  upon  it :  and  observe,  that  it 
is  addressed  to  each  person  individually, — "  Thou  shalt 
have,"  &c. 
What  is  forbidden  in  this  Commandment  ? 

1.  It  forbids  our  forming  any  conceptions  of  God  dif- 
ferent from  those  discoveries  which  he  has  made  of  himself 
ill  the  Bible. 


ON   THE    FIRST    COMMAND.MENT.  J 25 

Some  men  (the  Psalmist  calls  ihem  fuoln)  say,  There  is 
no  God.     Ps.  xiv.  1. 

Others  seem  to  fancy  he  is  such  an  one  as  themselves. 
Ps.  1.  21. 

Some  men  have  denied  the  doctrine  of  the  Trinity,  that 
there  are  three  persons  in  the  one  God. 

Others  have  denied  the  divinity  of  Christ.  2  Pet.  ii.  1. 

And  others  again  have  denied  the  influences  of  the  Spi- 
rit. Heb.  X.  29. 
-  Many  have  thought  God  tobe  all  mercy. 

And  others  have  imaorined  him  to  be  all  justice. 

Too  many  worship  God  with  their  lips,  while  their 
hearts  are  far  from  him  ;  or  they  pray  to  God  without  ex- 
pecting to  be  heard  only  through  the  intercession  of  Jesus 
Christ. 

^^  hereas  we  can  know  nothing  of  God,  except  as  he  is 
revealed  to  us  in  the  face  of  Jesus  Christ. 

Some  have  denied  the  way  of  salvation  by  faith  in 
Christ.  To  wit,  that  God  was  in  Christ,  reconciling  the 
world  unto  himself,  not  imputing  their  trespasses  unto 
them.  2  Cor.  v.  19. 

In  short,  men,  following  their  own  vain  imaginations, 
and  refusing  to  be  guided  by  the  light  of  revelation,  have 
formed  the  strangest  and  most  absurd  notions  of  the  Su- 
preme Being.  But  if  we  attend  to  the  discoveries  made 
of  him  in  the  Bible,  we  shall  be  in  no  danger  of  formino- 
wrong  conceptions  of  him.  His  character^and  attributes 
are  there  clearly  and  fully  described  and  illustrated.  Mo- 
ses describes  him  as 
Glorious  in  holiness,  fearful  m  praises,  doing  wonders.    Exod. 

He  proclaimed  his  name  to  Moses,  as 
The  Lord,  the  Lord  Go.i.  merciful  and  gracious,  long-sufferin". 
and  abundant  m  goodness  and  truth.    Exod.  xxxiv.  6. 

His  attributes  have  been  considered  before,  (see  Chap- 
ter yl.)  and  may  be  divided  into 

JVufural— which  consist  in  his  being  Eternal,  Infinite, 
Omnipresent.  Omniscient,  and  Omnipotent. 

^'e^afh•e—^^■h\ch  refer  to  him  as  Unchangeable,  Invisi- 
ble, Unsearchable,  Irresistible,  and  Unequalled. 

Jforfl^— which  reveal  him  to  us  as  Holy,  Just,  Good, 
12* 


12G  ON    THE    FIRST    COMMANDMENT. 

» 

Merciful,  True,  Long-suffering,  Jealous,  "Wise,  Faithful, 
and  as  "  /w»re." 

How  precious  is  such  a  God  to  the  good  man  !  How 
terrible  must  he  be  to  the  wicked  !  Indeed,  they  cannot 
but  see  th<\t  such  a  God  must  be  against  them,  and  there- 
fi«re  they  endeavour  to  deceive  themselves  as  to  his  charac- 
ter and  attributes,  saying, 
1  shall  have  peace,  thDUgh  I  walk  in  the  imagination  of  mine 

Ill-art.  to  add  drunktnness  to  thirst.    Deut.  xxix.  19. 
How  (ioth  (iod  know"?     And  is  there  knowledge  in  the  Most 
Fii-;h{      I's.  Ixxiii.  11. 
Men  dislike  the  holy  character  and  spiritual  worship  of 
the  true  (iod,  and  therefore  set  up  for  themselves  such 
gods  as  suit  their  own  taste,  and  ascribe  to  them  the  glory 
of  the  divine  attributes,  and  seek  from  them  those  bless- 
ifii»s  which  God  alone  can  give.     Thus  idolatry  entered  the 
world,  and   soon  became  general.     In  many  countries,  at 
this  day,  the  natives  worship  the  sun,  moon,  and  stars,  and 
bow  down  to  idols,  the  works  of  men's  hands.     The  Jews 
were  much  given  to  idolatry. 
According  to  the  number  of  thy  cities  were  thy  gods,  0  Judah. 
Jer.  xi.  13. 

Besides  the  golden  calves^  (2  Kings  x.  29,)  we  read  in 

the   Scriptures   of  many  other  gods  among  the  heathen 

nations. 

Baaiberith,  Judg.  viii.  33.   Baalim,  Jud^.  x.  10.    Daeon,  1  Sam. 

V.  7.     AuMoreth  Milcom,  1  Kings  xi.  5.     Molech  Chfmosh, 

1  Kings  xi.  7.  Baal-zelmb,  2  Kings  i.  2.  Rimmon,  2  Kings 
V.  18.     SuccGfh-boioth,  2  Kings  xvii.  30.     Nergal,  Ashiina, 

2  Kings  xvii.  30.  Nibfiaz,  Tariak,  2  Kings  xvii.  31.  Adram- 
we/ec/i,  2Kings  xvii.  31.  ^/?«/«/»e/ecA,  2Kings  xvii.  31.  JVi-s- 
roch,  Jsa.  xxxvii.  38.  Bel,  Nebo,  Isa.  xlvi.  1.  Queen  of  Heaven, 
Jer.  xliv.  17.  Merudach,  Jer.  1.  2.  Tarnmnz,  Ezek.  viii.  14. 
Baal-peur,  Hos.  ix.  13.  Host  of  Heaven,  Acts  vii.  42.  Rem- 
phan,  Acts  vii.  43.  Jupi/er,  Mercurius,  Acts  xiv.  12.  Marsj 
Acts  xvii.  22.     Diana,  Acts  xix.  34. 

I  am  the  Lord,  that  is  my  name ;  and  my  glory  will  I  not  ^ive 
to  another:  neither  my  praise  to  graven  images.    Isa.  xlii.  8. 
How  thankful  ought  we  to  be  that  we  know  the  true 
God  !     Our  ancestors  were  once  idolaters,  like  the  icat  of 
the  ignorant  heathen. 
But  now,  in  Christ  Jesus,  ye,  who  sometimes  were  far  off,  are 
made  nigh  by  the  blood  of  Christ.    Eph.  ii.  13. 
Bless  God  for  your  present  advantages,  and  be  anxious 
to  extend  them  by  means  of  Missionary  and  Bible  Socie- 
ties, &c.  to  those  who  do  not  yet  enjoy  them. 


ON   THE    FIRST    COMMANDMENT.  137 

This  commandment  forbids  our  loving  any  being  more 
than,  or  in  comparison  with,  God,  so  as  to  be  induced  to 
act  contrary  to  his  command,  in  order  to  please  ourselves 
or  others;  to  avoid  the  displeasure  of  our  fei  tow  creatures; 
or  to  prevent  some  inconvenience  to  ourselves.  God  alone 
is  an  object  deserving  our  love;  and  he  only  is  able  to 
satisfy  our  capacity  of  happiness.     Yet 

The  Proud  Man  makes  an  idol  of  self ;  and 
God  resisteth  the  proud.    1  Pet.  v.  5. 

The  Revengeful  invades  God''s  prerogative,  who  says, 
To  me  belons^etli  vengeance  and  recompense.    Deut.  xxxii.  35. 
Vengeance  is  mine:  I  will  repay,  saith  the  Lord.  Rom.  xii.  19. 
Vengeance  belongeth  unto  me:  I  wiU  recompense,  saith  the 
Lord.    Heb.  x.  30. 
The  Covetous  Man  makes  a  God  of  his  wealth. 
Covetousness,  which  is  idolatry.    Eph.  v.  5.   Col.  iii.  5. 
This  is  the  man  that  made  not  God  his  strength ;  but  trusted 
in  the  abundance  of  his  riches.   Ps.  Iii.  7. 
The  Sensual  Man  makes  a  God  of  his  appetites. 
Whose  god  is  their  belly.   Phil.  iiL  19. 
Men  shall  be  lovers  of  their  own  selves.   2  Tim.  iii:  2. 
Lovers  of  pleasure  more  than  lovers  of  God,   2  Tim.  iii.  4. 
Parents  idolize   their  children,   and  the  same  sort  of 
idolatry  prevails  in  various  relations  of  life.     Men  in  va- 
rious ways 
Worship  and  serve  the  creature  more  than  the  Creator.  Rom,  i.  25 
They  forsake  the  fountain  of  living  waters,  and  hew  them  out 
cisterns,  broken  cisterns,  that  can  hold  no  water.   Jer.  ii.  13. 
A.sking  counsel  or  information  from  persons  pretending  to  be 
witches,  and  to  have  dealings  with  "  familiar  spirits,"    Lev. 
XX.  6. 
Inordinate  love  of  things  below  is  idolatry. 
Love  not  the  world,  neither  the  things  of  the  world.  1  John  ii.  15 
Ye  cannot  serve  God  and  mammon.    Matt.  vi.  24. 
We  serve  mammon  when  our  thoughts  are  so  taken  up 
with  worldly  concerns,  that  we  neglect  our  duty  to  God. 
What  does  this  Commandment  require  of  us? 

1.  To  know  God,  i.  e.  to   make  ourselves  acquainted 
with  the  divine  character  as  revealed  in  the  Scriptures. 
And   thou,   Solomon,   my  son.    know  thou  the  God  of  thy 

father,  &c.    1  Chron.  xxviii.  9. 
Acquaint  now  thyself  with  him.    Job  xxii.  21. 
Let  him  that  glorieth,  glory  in  this,  that  he  understandeth  and 

knoweth  me.   Jer.  ix.  24. 
Then  shall  we  know,  if  we  follow  on  to  know  the  Lord.    Hos. 

vi.  3. 
Search  the  Scriptures; — they  are  they  which  testify  of  me. 
John  v.  39. 


128  ON   THE    FIRST   COMMANDMENT. 

If  ye  know  these  things,  happy  are  ye  if  ye  do  them.     John 

xiii.  17. 
This  is  life  eternal,  that  they  might  know  thee,  the  only  true 

God.    John  xvii.  3. 
Some  have  not  the  knowledge  of  God.    1  Cor.  xv.  34. 
God,  who  commanded  the  light  to  shine  out  of  darkness,  hath 

shined  in  our  htarts,  to  give  the  light  of  the  Knowledge  of 

the  glory  of  God  in  the  face  of  Jesus  Christ.    2  Cor.  iv.  6. 
Taking  vengeance  on  them  that  know  not  God.    2  Thess.  i.  8. 
And  hereby  we  do  know  that  we  know  him,  if  we  keep  his 

commandments.     He  that  saith,  I  know  him.  and  keepeth 

not  his  commandments,  is  a  liar,  and  the|ruth  is  not  in  him. 

1  John  ii.  3,  4. 

2.  In  consequence  of  this  knowledge,  we  are  "^o  believe 
in  him.^^ 

Believe  in  the  Lord  your  God,  so  shall  ye  be  established ;  be- 
lieve his  prophets,  so  shall  ye  prosper.   2  Chron.  xx.  20. 

Repent  and  believe  the  gospel.   Mark  i.  15. 

Lord,  I  believe:  help  thou  my  unbelief.    Mark  ix.  24. 

He  that  believeth  and  is  baptized  shall  be  saved,  but  he  that  be- 
lieveth  not  shall  l^e  damned.    Mark  xvi.  16. 

He  that  believeth  on  the  Son  hath  everlasting  life.  John  iii.  36. 

He  that  believeth  on  me,  believeth  on  him  that  sent  me.  John 
xii.  44. 

Ye  believe  in  God,  believe  also  in  me.   John  xiv.  1. 

Believe  on  the  Lord  Jesus  Christ,  and  thou  shalt  be  saved.  Acts 
xvi.  31. 

Whosoever  believeth  on  him,  shall  not  be  ashamed.  Rom. 
ix.  33. 

With  the  heart  man  believeth  unto  righteousness.   Rom.x.  10. 

Faith,  which  worketh  by  Jove.    Gal.  v.  6. 

We  are  not  of  them  who  draw  back  unto  perdition  ;  but  of  them 
that  believe  to  the  savin?  of  the  soul.    Heb.  x.  39. 

Without  faith  it  is  impossible  to  please  him  :  for  he  that  comcth 
to  (jod  must  believe  that  he  is,  and  that  he  is  a  rewarder  of 
them  that  diligently  seek  him.   Heb.  xi.  6. 

The  reason  why  God  is  not  believed  in,  is,  that  he  is 
not  known. 
How  then  shall  they  call  on  him  in  whom  they  have  not  believ- 
ed ?  and  how  shall  they  believe  in  him  of  whom  they  have 
not  heard  ?    Rom.  x.  1 4. 

TVhat  does  this  Commandment  further  require  ofus^ 

3.  *'To  fear  him." 

All  men  fear  God ;  the  wicked  with  a  slavish  fear,  the 
consequence  of  g-nilt;  the  good  with  a  filial  fear,  consist- 
ing of  a  holy  affection  or  gracious  habit  wrought  in  the 
soul  by  God,  whereby  it  is  inclined  and  enabled  to  obey 
his  commandments. 
O  that  there  were  such  an  heart  in  them  that  they  would  fear 
me,  &c   Deut  v.  29. 


ON   THE    FIRST   COMMANDMENT.  1^ 

Th«t  thou  mayest  fear  this  glorious  and  fearful  name,  the  Lord 

thy  God.    Deut.  xxviii,  5S. 
There  is  no  fear  of  God  before  his  eyes.   Ps.  xxxvi.  1.    Ron^ 

iii.  18. 
Let  him  be  your  fear.   Isa.viii.  13- 
I  will  forewarn  you  whom  ye  shafi  fear :  fear  him  whicii  liath 

power  to  cast  into  hell.    Matt.  x.  28.    Luke  xii.  5. 

4.  "To  love  the  L<5rd  with  all  my  heart,  and  with  all 
my  mind,  and  with  all  my  soi£l,and  with  ail  my  strength." 

Thou  shalt  love  the  Lord  thv  God,  Sec.  Deut.  vi.  5,  Matt.  xxii. 
37.  Mark  xii.  30.  Luke  x.  27. 

What  doth  the  Lord  thy  God  require  of  thee,  but  to  fear  the 
Lord  thy  God,  to  walk  iii  all  Kis  ways,  and  to  love  him,  kc. 
Deut.  X.  12. 

Take  diligent  heed — to  love  the  Lord  your  God.    Josh.  xxii.  5. 

O  love  the  Lord,  all  ye  his  saints.   Pa.  xxxL  23. 

If  anj''  man  love  not  the  Lord  Jesus  Christ,  let  him  be  Anathe- 
ma Maran-atha.    1  Cor.  xvi.  22. 

This  is  the  love  of  God,  that  we  keep  his  commandments. 
1  John  V.  3. 

Keep  yourselves  in  the  love  of  God.   Jude  21. 

Why  should  we  love  God? 
God  is  love.  1  John  iv.  16. 
We  love  him,  because  he  first  loved  us.    1  John  iv.  19. 

Of  the  love  which  he  bore  to  us,  even  while  we  were 
jet  sinners,  h-e  has  given  us  a  most  astonishing-  and  affect- 
ing proof. 
For  God  xo  loved  the  world,  that  he  erave  his  only  begotten  Son, 
that  whosoever  believeth  in  him  should  not  perish,  but  have 
everlasting  life.    John  iii.  16. 

Make  the  best  return  you  are  able  to  your  Heavenly 
Father  for  this  his  unspeakable  gift,  and  pray,  ♦'  that  you 
may  perfectly  love  him,  and  worthily  magnify  his  holy 
name." 

5.  "  To  put  my  whole  trust  in  him." 
Put  your  trust  in  the  Lord.    Ps.  iv.  5. 

He  that  trusteth  in  the  Lord,  mercy  shall  compass  him  about 

Ps.  xxxii.  10. 
Trust  in  the  Lord  with  all  thine  heart   Prov.  iii.  5. 
Trust  ye  in  the  Lord  for  ever.    Isa.  xxvL  4. 
Let  him  trust  in  the  name  of  the  Lord,  and  stay  upon  his  God. 

Isa.  1.  10. 
Cursed  be  the  man  that  trusteth  in  man,  &c.,  and  whose  heart 

departeth  from  the  Lord. — Blessed  is  the  man  that  trusteth 

in  the  Lord,  is.c.  Jer.  xvii.5 — 8. 

6.  To  submit  to  him  as  our  highest  Lord. 

It  is  the   Lord;  let  him  do  what  seemeth  him   erood.    1  Sam. 

iii.  18. 
Behold,  here  am  I,  let  him  do  to  me  as  seemeth  good  unto  huiL 

2SaiQ.xv.26- 


130  ON    THE    FIRST    COMMANDMENT. 

The  Lord  gave,  and  the  Lord  hath  taken  away ;  blessed  be  the 
name  of  the  Lord.  Job  i.21. 

Good  is  the  word  of  the  Lord  which  thou  hast  spoken.  Isa. 
xxxix.8. 

Take  my  yoke  upon  you,  and  le^rn  of  me :  and  ye  shall  find 
rest  unto  your  souls.    Matt.  xi.  25). 

Father,  if  tliou  be  wiliin?,  remove  this  cup  from  me  ;  neverthe- 
less, not  my  will,  but  thine  be  done.    Luke  xxii.  42. 

As  I  live,  saith  the  Lord,  every  knee  shall  bow  to  me,  and  every 
tongue  shall  confess  to  God.    Rom.  xiv.  11. 

Shall  we  not  be  in  subjection  unto  the  Father  of  Spirits,  and 
live]    Heb.  xii.9. 

Submit,  yourselves,  therefore,  to  God.    James  iv.  7. 

7.  To  esteem  him  as  our  chief  ffood. 

As  the  hart  pantetli  after  the  water  brooks,  so  panteth  my  soul 
after  thee,  O  God.  My  soul  thirsteth  for  God,  for  the 
livinsc  God :  when  shall  I  come  and  appear  before  God  I 
Ps.  xlii.  1,2. 

Whom  have  I  in  heaven  but  thee?  And  there  is  none  upon 
earth  that  I  desire  besides  thee.    Ps.  Ixxiii.  25. 

For  who  in  the  heaven  can  be  compared  unto  the  Lord  7  Who 
amons  the  sons  of  the  mighty  can  be  likened  unto  the  Lordl 
Ps.  Ixxxix.  6. 

My  soul  thirsteth  after  thee,  as  a  thirsty  land.    Ps.  cxliii.  6. 

The  kingdom  of  heaven  is  like  a  merchantman,  who  sold  all 
he  had,  and  bought  the  pearl  of  great  price.    Matt.  xiii.  45, 46. 

Yea,  doubtless,  and  I  count  all  things  but  loss  for  the  excellen- 
cy of  the  knowledge  of  Christ  Jesus  my  Lord,  &c.  Phil, 
iii.  8. 

8.  To  seek  his  glory  as  our  highest  aim. 
Whatsoever  ye  do,  do  all  to  the  glory  of  God.    1  Cor.  x.  31. 
And  whatsoever  ye  do,  in  word  or  deed,  do  all  in  the  name  of 

the  Lord  Jesus.     Col.  iii.  17. 

Remember  how  very  broad  is  this  commandment,  and 
how  spiritual  is  the  obedience  it  requires.  It  not  only  for- 
bids you  to  kneel  and  pray  to  idols,  like  the  ignorant  hea- 
then, but  it  demands  a  full  and  unreserved  surrender  of  the 
heart  and  soul  to  the  true  God.  You  break  it  every  time 
you  fix  your  affections  on  any  obje(;t  more  than  on  him. 
See  that  you  give  not  his  glory  to  another.  Isa.  xlii.  8. 
Litany. — That  it  may  please  thee  to  give  us  a  heart  to  love  and 

fear  thee,  and  dili.cently  to  live  after  thy  commandments. 
2d  Siinit.'ii/  offer  Trinify. — Make  us  to  have  a  perpetual  fear 

and  love  of  thy  holy  name. 
6th   Sand'ty  after  Trinify. — Pour  into  our  hearts  such  love 
toward  thee,  that  we,  loving  thee  above  all  things,  may  ob- 
tain thy  promises,  which  exceed  all  that  we  can  desire. 
14/A  Sunday  (ffer  Trinity. — Make  us  to  love  that  which  thou 
dost  comrnand. 


i 


ON    THE    SECOND    COMMANDMENT.  131 


ON  THE  COMMANDMENTS. 

§  3.    SECOND    COMMANDMENT. 

PVb.1t  is  fhe  second  Commandment  ? 

"  Thou  slrdlt  not  make  to  thyself  any  graven  imag-e,  nor 
the  likeness  of  any  thing  that  is  in  heaven  above,  or  in  the 
earth  beneath,  or  in  the  water  under  the  earth  :  Thou  shalt 
not  bow  down  to  them,  nor  worship  them  :  for  I  the  Lord 
thy  God  am  a  jealous  God,  and  visit  the  sins  of  the  fathers 
upon  the  children,  unto  the  third  and  fourth  generation  of 
them  that  hate  me,  and  show  mercy  unto  thousands  in 
them  that  love  me  and  keep  my  commandments." 

TiHierein  does  the  second  Commandment  d'ffer  from  the  Jirstl 
The  first  commandment  teaches  us  whom  we  are  to  wor- 
ship; the  second  the  manner  in  which  that  worship  is  to 
be  expressed.  . 

What  does  this  Commandment  forbid? 

1.  It  forbids  worshipping  God  by  means  of  images,  or 
in  any  other  way  not  authorized  by  God's  word  ;  this  being 
superstition  and  will  worship. 
Thou  shalt  make  thee  no  molten  sods.    Exod.  xxxiv.  17. 
Turn  ye  not  unto  idols,  nor  make  to  yourselves  molten  gods. 

Lev.  xix.  4. 
Ye  shall  make  you  no  idols,  nor  graven  image.    Lev.  xxvi.  L 
Ye  saw  no   manner  of  similitude.  8cc.,   lest  thou  shouldest  be 

driven  to  worship  them.    Deut.  iv.  15 — 19.  23 — 25. 
Cursed  be  the   man  that  maketh  any  graven  or  molten  image, 

Deut.  xxvii.  15. 
This  thing  became  a  sin,  viz.  worshipping  the  golden  calves  set 

up  by  Jeroboam.    1  Kinss  xii.  28,  30. 
They  moved  him  to  jealousy  with  their  graven  images.    Ps, 

lxxviii.58. 
Confounded  be  all  they  that  serve  graven  images.   Ps.  xcvii.  7. 
Thev  that  make  idols  are  like  unto  them.    Ps.  cxv.  4 — 8. 
To  whom  will  ye  liken  God  ]    Isa.  xl.  IS  ;  xlvi.  5 — 8. 
My  glory  will  Tnot  sive  to  another,  neither  my  praise  to  graven 

images.    Isa.  xlii.8.  17. 
A  deceived  heart  hath  turned  him  aside,  viz.  the  worshipper  of 

idols.   Isa.  xliv.  9— 20. 
The  portion  of  Jaci^b  is  not  like  them.    jer.  x.  3 — 9.    14 — 16. 
We  ou;;ht  not  to  think  that  the  Godhead  is  like   unto  gold  or 

silver,  graven  hy  man's  device.    Acts  xvii.  29. 
They  changed  the  glory  of  the  uncorruptible  God  into  an  imago 

made  like  unto  birds  and  beasts,  8<;c.    Rom.  i.  23. 


132  ON    THE    SECOND    COMMANDMENT. 

It  was  one  of  the  temptations  of  our  Lord  by  Satan,  to 
break  this  commandment. 
All  these  will  I  give  thee,  if  thou  wilt  fall  down  and  worship  me. 
Matt.  iv.  9. 

Any  pretended  representation  of  the  Deity  is  an  affront 
to  the  person  of  (Christ,  who  is  the  only  adequate  "image 
'4pf  the  invisible  God."  Col.  i.  I&. 
The  brijrhfness  of  his  glory,  and  the  express  image  of  his  per- 
son,  Heb,  i.  3. 
The  worship  of  saint*  and    angels  as  mediators,  robs 
Christ  of  his  glory  ;  for  there  is  but  one  mediator  between 
God  and  men,  the  man  Christ  Jesua.  1  Tim.  ii,  5. 
Let  no  man  beguile  you  of  your  reward  in  a  voluntarily  humi- 
lity and  worshipping  of  angels.   Col.  ii.  18.23. 
If  any  worship  the  b^ast  smd  his  image,  he  sha;]!  drink  of  the 

wine  of  the  wrath  of  God.    Rev^xiv.  9,  10, 
See  tiiou  worship   me  not — I  am   thv  fellow   ser^•ant.    Rev. 
xix.  10. 

Praying  to  departed  saints  is  discouraged  by  the  parable 
of  Dives  and  Lazarus.  Luke  xvi.  20 — 29, 

Though  this  commandment  expressly  forbid*  the  mak- 
ing of  images  for  the  purpose  of  worshipping  them,  it  does 
not  forbid  us  to  make  them  for  other  purposes.  God  him- 
self ordered  golden  images  of  cherubim  to  be  placed  over 
the  mercy-seat  in  the  Jewish  tabernacle. 

Roman  Catholics  omit  the  second  commandment  in 
many  of  their  Catechisms,  &c.,  and  it  is  impossible  to 
reconcile  it  with  their  worship  of  images  and  adoration  of 
saints.* — He  is  an  idolater  that  prays  to  any  saint  or 
angel  ;  for  by  so  doing  he  gives  them  the  honour  due  to 
God  alone. 

•  Roman  Catholics  consider  the  second  commandment  as  only  a  part 
of  the  first,  and  in  many  Catecbiyms  for  popular  use  it  is  omiiied  under 
the  pretext!  that  a  §i?nTa/ tIpw  of  each  eotrxnaiiriment  is  sufficient  for 
children,  and  lliat  theirs/  exhibits  the  essential  part  of  both.  The  lemp> 
tation  to  this  methott  of  taking  away  from  the  Gommandments  of  Gorf, 
arises  obviously  from  the  exlen«ive  prevalence  of  image  worship  in  the 
Church  of  Rome,  which  ts  rebuked  by  the  s<'cond  cornniandmont.  In 
order  to  complete  the  number  of  ten  commandments,  which  is  reduced 
to  nine  by  this  blendin<f  of  the  first  and  second,  the  tenth  commandment 
.3  made  into  two.  "  They  mi^ht  as  weH,"  Seeker  remarks,  "  have  divided 
it  into  six  or  seven."  The  Scriptures  divide  the  law  into  fen  conmiand- 
ments,  (Exod.  xxxiv.  28  Deut.  iv.  13  ;  x.4  ;)  and  the  nature  of  the  subjects 
to  which  they  refer  seen)s  obviously  to  point  out  the  proper  division. 
The  difference  in  this  respect,  allhoufih  important,  is  not  of  so  much 
importance  as  the  use  which  is  made  of  this-  arran^jement  of  the  Church 
of  Rome,  in  preventing  a  due  sense  of  the  obligation  of  the  Kecond  coo 
ir.'andraent. 


ON    THE    SECOND    COMMANDMENT.   .  133 

Little  childreiT,  keep  yourpr-lves  from  idols.    1  John  v.  21. 
2.  All  hypocrisy  and  formality  in  our  devotions. 
This  people  (hypocrites)  hon  lureth  me  with  their  lips,  but  their 
heart  is  far  from  me.    Matt.  xv.  S.  IMar!;  vii.  6. 

Ti'^/iat  does  this  Commandment  require  ? 

1.  It  commands  us  "  to  worship^''  God  in  spirit  and  trutli, 
with  such  holy  dispositions  as  are  produced  by  his  Spirit, 
trusting  iu  the  merits  and  mediation  of  our  Saviour  Jesus 
Christ. 

Tile    Lord  shall  ye  fear,  and  him   shall  ye   worship.   2  Kings 

xvii.  36. 
Worship  the  Lord  in  the  beauty  of  holiness.    1  Chron.  xvi.  29. 

Ps.  xxix.2. 
Worship  at  his  footstool,  for  he  is  holy.  Ps.  xcix.  5.  9. 
Thou  Shalt  worship  the  Lord  thy  God,  and  him  only  shalt  thou 

serve.   Matt.  iv.  lO. 
The  true  worshippe'S  shall  worship  the  Father  in  spirit  and  in 

truth.    Johniv.  23,  24. 
If  any  man  be  a  worshipper  of  God,  and  doeth  his  will,  him 

he  lieareth.    John  ix.  31. 
We  are  the  circumcision,  which  worship  God  in  the  Spirit   Phil. 
iii.  3. 

We  have  an  example  of  an  acceptable  worshipper  in 
The  woman  of  Canaan.    Matt.  xv.  25. 

Hannah,  1  Sam.  i.  9.  19.  Simeon,  Luke  ii.  25.  Cornelius,  Acts 
X.  1,  2. 
Strive  to  imitate  their  fervency,  and  whenever  you  draw 
near  to  worship  him,  endeavour  to  feel  his  presence,  for 
(Psalm  cxxxix.)  he  sees  and  knows  every  thing*.  Try  to 
get  a  sense  of  the  greatness  and  number  of  your  wants, 
and  of  the  power  and  grace  of  Christ.  Havino-  thus;^ 
suitable  thoughts  of  God,  worship  him  sincerely,  with  the 
most  fervent  affections,  and  profound  reverence  of  his  infi- 
nite majesty. 

Every  thing  relating  to  the  outward  worship  of  God  i? 
implied  ;  and  we  ought  to  make  use  of  the  most  decent 
attitudes,  both  in  public  and  private  worship. 
Jesus  kneeled  down  and  prayed.    Luke  xxii.  41. 
Stephen  kneeled  down,  and  cried,  See.    Acts  vii.  60. 
What  does  this  Commandment  further  require  of  us7 

2.  "  To  give  him  thanks." 

Offer  unto  God  ihanksgivins.    Ps.  1.  14. 
Be  thankful  unto  him.    Ps.  c.  4. 
Givini?  thanks  always  for  all  thin;?s.    Eph.  v.  20. 
By  prayer  and  supplication,  with  thanksgivins;,  &c.  Phil.  iv.  <J. 
And  be  ye  thankful.    Col.  iii.  15. 

Watch  in  the  same  (viz.  prayer)  with  thanksgiving.   Col.  iv.  2^ 
13 


134  ON    THE    SECOND    COMMANDMENT. 

Tho  unthankful  are  the  unholy.    2  Tim.  iii.  2. 

OlTVr  the  sarrifice  of  praise  to  (iod  continually.  Ileb,  :ciii.  1.'). 
Bless  God  for  your  "creation,  preservation,  and  all  the 
blessings  of  this  life  ;  but  above  all,  for  his  inestimable 
love  in  the  redemption  of  the  world  by  our  Lord  Jesus 
Christ;"  and  "show  forth  his  praise  not  only  with  your 
lips,  but  in  your  lives." 

3.  "  To  call  upon  him." 
Call  upon  his  name.    i's.  cv.  K 

Call  ye  upon  him  while  he  is  near.    Isa.  Iv.  6. 

0  sleeiH'r.  arise,  call  W]^'m  thy  (Jod.    Jon.  i.  6. 
Prayiiifi;  always  with  all  ])rayer,  Jkc.    Eph.  vi.  IS. 

A  great  many  promises  that  our  prayers  shall  be  heard 
are  contained  in  the  Scriptures. 
Th(Mi  shalt  thou  call,  and  the  Lord  shall  answer.    Isa.  Iviii.  9. 
Before  they  call  1  will  a;  svver.    Isa.  ixv.  21. 
Call  unto  me,  and  I  will  answer  thee.    Jer.  xxxiii.  3. 
Ask.  and  it  shall  !)e  f^iven  y.>u.    Matt^  vii.  7. 
Whosoever  shall  call  upon  the  name  of  the  Lord  shall  be  snvcd^ 
Rom.  X.  13. 
Ado[)t  David's  determination. 

1  will  call  upon  him  as  lomr  a^  I  live.    Ps*  cxvi.  2. 

4.  "To  honour  his  holy  word." 

Thou  hast  ina^M\ilied  thy  word  above  all  thy  name.  Psvcxxxviii,  2» 
Thy  word  is  truth.    John  xvii.  17. 

IIow  are  we  to  konvur  God^s  holy  icord? 

By  hearing  it. 
I  will  hf!ir  what  God  the  Lord  will  speak.    Ps.  Ixxxv.  8. 

By  reading  it. 
Search  the  Scriptures.    John  v.  39. 

By  meditating  on  it. 
Thy  word  have  i  hid  in  mv  heart.    Ps.  cxix.  11. 
That  I  mi^'lit  meditate  in  thy  word.    Ps.  cxix.  14S. 

5.  "  To  serv'e^him  truly  all  the  days  of  our  life  " 
Ye  shall  serve  him,  and  cleave  unto  him.    Deut.  xiii.  4. 

Serve  him  in  sincerity  and  in  truth — as  for  me  and  my  house 

we  will  serve  the  Lord.   Josh.  xxiv.  14,  15. 
Serve  thi-  Lord  with  all  your  heart,  serve  him  in  truth.    1  Sam. 

xii.  20.  24. 
Serve   him   with  a  perfect  heart,  and  with  a  willing  mind. 

1  Chron.  xxviii.  9. 
Serve  the  Lord  with  fear.   Ps.  ii.  11. 

If  any  man  serve  me,  hitn  will  my  Father  honour.  John  xii.  26. 
His  servants  shall  serve  him.    Ucv.  xxii.  3. 

How  is  this  Commandment  enforced? 

1.  God  reininds  us  of  his  sovereignty — ^^  I  the  Lord^^ 
The  Lord  is  a  great  King  above  all  gods.   Ps.  xcv.  2,  3. 


ON    THE    SECOND    COMMANDMENT.  135 

2.  He  mentions  his  right  over  us — "7%  God.^^ 

H«^  is  our  God;  ami  we  are  the   peuple  of  his  pasture.     Ps. 

xcv.  G,  7. 
Thj-  JIaUer  is  thy  husl)and,    Isa.  hv.  5. 

3.  He  professes  himself  '•' a  jeuhnis  God ,-''''  and  as  he 
will  not  give,  neither  M^ill  he  suffer  us  to  give,  his  praise 
to  images. 

The  Lord,  whose  name  is  Jealous,  is  a  jealous  God.     Exod. 

xxxiv.  14.    Deut.  iv.  24. 
They  provoked  him  to  jealousy,  and  he  abhorred  thorn.   Deut. 

xxxii.  IG— 19. 
If  we  have  stretched  out  our  hands  to  a  strange  God,  shall  not 
God  search  this  out!    Ps.  xliv.  20,  21. 

Idolaters  are  called  haters  of  God,  in  the  same  way  that 
a  wife  would  be  supposed  to  hate  her  husband,  when  she 
preferred  any  worthless  stranger  to  him.  And  God  de- 
clares, that  he  so  hates  idolatry,  that  he  not  only  visits  this 
sin  on  those  that  commit  it,  but  upon  their  children  to  the 
third  and  fourth  generation^  by  sending  them  poverty,  and 
sickness,  and  other  afflictions.  And  this  is  perfectly  con- 
sistent with  his  justice:  for  as  children  are  partakers  of 
the  temporal  blessings  which  God  frequently  bestows  on 
parents  for  their  obedience  to  his  commandments;  it  is  but 
right  that  they  should  also  be  made  to  share  in  those  tem- 
poral privations  and  afflictions  which  the  disobedience  of 
their  parents  has  brought  upon  them.  But  God  will  by  no 
means  visit  children  with  eternal  punishment  for  any  sins 
of  their  parents.  Indeed,  such  corrections  may  eventually 
be  blessings,  by  reminding  them  continually  of  the  sins 
of  their  forefathers,  and  leading  them  to  forsake  them. 

This  may  also  be  considered  as  an  appeal  to  the  com- 
passion of  parents,  in  order  to  prevent  them  from  commit- 
ting sin,  by  reminding  them  of  the  consequences  they  may 
thereby  justly  expect  to  bring  upon  their  offspring. 
God  declared  to  Abram,  that  in  tiie  fourth  generation  hi.s  seed 
should  come  to  Canaan  again ;  for  the  iniquity  of  the  Amor- 
ites  was  not  yet  full.    Gen.  xv.  16. 
I  remember  that  which  Araalek  did  to  Israel,  how  he  laid  wail 
for  him  in  the  way,  when  he  came  up  from  Egypt,  (Exod. 
xvii.  S — 16,)  now  (viz.  450  years  afterwards)   Saul  was  or- 
dered to  go  and  smite  Amalek.    1  Sam.  xv.  2,  3. — See  also 
Deut.  xxv:  17—19. 
God  struck  David's  child  with  death  for  the  father's  sin.  2  Sam. 

xii.  14. 
VensTcance  on  Ahab's  family  on  account  of  their  ftther's  guilt, 

foretold  by  Elijah.    1  Kings  xxi.  21,  22.    2  Kings  ix.  7,  8. 
Accomplishment  of  the  prophecy.   2  Kings  x.  10,  11. 


136  ON    THE    THIRD    COMMANDMENT. 

Hezekiah's  sons  were  sent  into  captivity  for  their  lather's  sin. 

Isa.  xxxix.  2.  7. 
The  curse  of  the  Lord  is  in  the  house  of  tlie  wicked.  Prov.  iii.  33. 
The  son  shall  not  bear  the  iniquity  of  the  father.   Kzek.  xviii.  20. 
Fill  ye  up  then  the  measure  of  your  fathers.    Matt,  xxiii,  32. 
The  blood  of  all  the  prophets  sliall  be  required  of  tliis  genera- 
tion.   Luke  xi.  50,  ol. 
5.  He  declares  that  he  has  abundant  mercy  in  store  for 
them  that  worship  him  in  sincerity  and  truth  ;  even  mercy 
for  thousands  in  them  that  love  hint  and  keep  his  command- 
ments. 
Because  Phinehas  was  zealous  for  my  sake,  he  shall  have,  and 
his  seed  after  him,  the  covenant  of  an  everlasting  priesthood. 
Num.  XXV.  11 — 13. 
The  mercy  of  the  Lord  is  from  everlasting  to  everlasting  upon 
them  that  fear  him,  and  his  righteousness  upon  children's 
children.    Ps.  ciii.  17. 
If  3^e  love  me,  keep  my  commandments.   John  xiv.  15. 
Keep  this  commandment   by  worshipping  God  in  the 
way   he   has  appointed,  both  in   public   and   in    private, 
giving  him  hearty  and  unfeigned  thanks  for  all  his  mer- 
cies to  you,  spiritual  and  temporal;  and  culling  upon  him 
continually  and  fervently  for  all  things  that  are  necessary 
both  for  your  souls  and  bodies.     Remember,  also,  to  hon- 
imr  h's  hvli/  word  by  listening  attentively  when  it  is  read 
and  explained  at  Church,  and  by  your  teachers ;  and  by 
searching  the  Scriptures,  and  by  meditating  on  them  daily 
in  private.     Remember,  that  mere  formal  devotion  will 
avail  you  nothing  with  God,  who  is  a  Spirit,  and  must  be 
worshipped  in  spirit  and  in  truth.     Give  yourselves  up  to 
him,  therefore,  with  sincerity  of  heart,  '•^  serving  hint  truly 
all  the  days  of  your  lifc.^^ 
I3th  Sunday  afier  Trhiity. — Grant  that  we  may  so  faithfully 
serve  thee  in  this  life,  that  we  fail  not  finally  to  attain  thy 
heavenly  promises. 


ON  THE  COMMANDMENTS. 

§  4.    THIRD    COMMANDMENT. 

IVhat  is  the  third  Commandment  ? 

"  Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in 
vain  ;  for  the  Lord  will  not  hold  him  guiltless  that  taketh 
his  name  in  vain." 


ON   THE    THIRD    COMMANDMENT.  1 37 

What  is  meant  by  the  name  of  God  ? 

Not  only  any  of  the  titles  given  to  God  in  the  Scriptures, 
but  whatever  describes  his  nature  and  perfections. 
That  thou  ma  vest  fear  this  glorious  and  fearful  name,  The  Lord 

tliy  God.    Deut  xxviii,  58. 
Blessed  be  thy  i^lorious  name.    Neh.  ix.  5. 
Let  them  that  love  thy  name  be  joyful  in  tlice.    Ps.  v.  11. 
Tht^-  that  know  thy  name  will  put  ttieir  trust  in  thee.  Ps.  ix.  10. 
The  name  of  the  God  of  Jacob  defend  thee.    Ps.  xx.  1. 
Give  unto  the  Lord  tlie  glory  due  unto  his  name.    Ps.  xxix.  2. 
Blessed  be  his  glorious  name  for  ever.    Ps.  Ixxii.  19. 
Not  unto  u-s,  ()  Lord,  but  unto  thy  name  give  glory.  Ps.  cxv.  L 
The  name  of  the  Lord  is  a  strong  tower.    Prov.  xviii.  10. 
And  I  will  sanctify  my  great  name.    Ezek.  xxxvi.  23. 
And  that  repentance  and  remission  of  sins  should  be  preached 

in  his  name.    Luke  xxiv.  47. 
To  them  gave  he  power  to  become  the  sons  of  God,  even  to 

them  that  beheve  on  his  name.   John  i.  12. 

IVhat  is  forbidden  by  this  Commandment  7 

1.  All  irreverent  use  of  the  sacred  name  of  God. 
Holy  and  reverend  is  his  name.    Ps.  cxi.  9. 

Thine  enemies  take  thy  name  in  vain.    Ps.  cxxxix.  20. 
Where  is  my  fear  \ — O  priests  that  despise  my  name.  I\Ial.  i.  6. 

Sonne   people   foolishly   suppose,  that  by  usinor  other 
names  in  their  oaths  and  exclamations,  instead  of  God's, 
they  avoid  breakino-  this  commandment.     But  this  is  a 
vain  supposition.     Swearing  by  them  that  are  no  gods  is 
worse  than  swearing  by  God. 
I\Iake  no  mention  of  the  name  of  other  gods,  neither  let  it  be 
heard  out  of  thy  mouth.    Exod.  xxiii.  13. 
A  Christian  ought  not  to  swear  at  all  on  ordinary  occa- 
sions :  his  simple  declaration  is  sufficient. 
Let  your  communication  be,  yea,  yea;   nay,  nay;  f»r  whatso- 
ever is  more  than  these  cometh  of  evil,  (or  of  the  evil  one.) 
Matt.  V.  37. 

2.  Blasphemy  or  speaking  evil  of  God. 

He  that  blasphemeth  the  name  of  the  Lord  shall  surely  be  put 

to  death.    Lev.  xxiv.  16. 
A  blasphemer  punished  with  death.   Lev.  xxiv.  11.  23. 
Piabshakeh's  blasphemy  punished.    2  Kings  xix.  6,  7. 
Out  of  the  heart  proceed  blasphemies.  Matt.  xv.  19.  Mark  vii.  22. 
Now  ye  also  put  otf  blasphemy  out  of  your  mouths.   Col.  iii.  8. 
Blasphemy  is  the  language  of  damned  spirits.  Rev.  xvi. 
9.  11.  21 

We  are  not  only  to  avoid  blaspheming  ourselves,  but 
many  cautions  are  contained  in  the  Bible  against  giving 
others  occasion  to  blaspheme. 

3.  Perjury,  which  is  the  capital  transgression  of  the 

13* 


138  OS    THE    THIRD    COMMANDMENT. 

third  commandment.     This  sin   consists  in  appealing  to 
the  omniscient  God  for  the  truth  of  what  a  person  asserts, 
■when  he  knows  it  to  be  false. 
Ye  shall  not  swear  by  my  name  falsely.   Lev.  xix.  12. 
By  swearing,  and  lying,  kc.  they  break  out,  fccc.     Therefore 

shall  the  land  mourn.    Has.  iv.  2,  3. 
[A  curse]   shall  enter  into   the  house  of  him  that  sweareth 

falsely.    Zech.  v.  4.  » 

I  will  be  a  swift  witness  against  false  swearers.   Mai.  iii.  5. 

4.  Rash  swearing,  and  profane  swearing. 
Because  of  swearing  the  land  mourneth.    Jer.  xxiii.  10. 
Swear  not  at  all:  neither  by  heaven;  for  it  is  God's  throne; 

nor  by  the  earth;  for  it  is  his  footstool.    Matt.  v.  34 — 37. 

Wo  unto  you,  ye  bhnd  guides,  which  say,  Whosoever  shall 
swear  by  the  temple,  it  is  nothing,  kc.  Whoso  shall  swear 
by  the  temple,  sweareth  by  it;  and  by  him  that  dwelleth 
tiierein.  And  he  that  sluill  swear  by  heaven,  sweareth  by  the 
throne  of  God,  and  by  him  that  sitteth  thereon.  Matt,  xxiii 
16—22. 

Above  all  tilings,  swear  not;  neither  by  heaven,  neither  by 
the  earth,  neither  by  any  other  oath  :  but  let  your  yea,  be 
yea ;  and  your  nay,  nay  ;  lest  ye  fall  into  condemnation. 
James  v.  12. 

It  is  shocking  to  think  of  the  awful  frequency  of  this 
sin.  We  can  scarcely  pass  along  the  streets  without  hear- 
ing it  committed  :  and  yet  its  folly  is  so  evident,  that  we 
may  well  wonder  how  any  but  a  madman  can  be  addicted 
to  it.  Those  who  are  guilty  of  it,  pray,  in  elTect,  that  they 
may  be  deprived  of  eternal  happiness,  and  plunged  into 
eternal  misery.  The  custom  is  inexcusable :  it  is  irra- 
tional and  profane,  and  gives  neither  f)leasure  nor  protit. 

5.  Cursing;  which  consists  in  calling  down  mischief 
upon  a  person,  or  wishing  evil  to  him. 

It  is  mentioned  by  the  apostle  Paul  as  a  proof  of  an  un- 
converted state. 
Whose  mouth  is  full  of  cursing  and  bitterness.    Rom.  iii.  14. 
God  says,  I  will  curse  him  that  curseth  thee.    Gen.  xii.  3. 
Him  that  hath  cursed,  the  congregation  shall  stone  him.    Lev. 

xxiv.  14. 
How  shall  I  curse  whom  God  hath  not  cursed  7    Num.  xxiii,  8. 
[Shimei]  cursed  [David]  .'^till  as  he  came.    2  Sam.  xvi.  5. 
[David  said]  It  may  be  the  Lord  will  requite  me  good  for  his 

cursing.    2  Sam.  xvi.  12. 
As  he  loved  cursing,  so  let  it  come  unto  him. — As  he  clothed 

himself  with  cursing  like  as  with  a  garment,  so  let  it  come 

into  his  bowels  like  water,  and  hke  oil  into  his  bones.     Ps. 

cix.  17,  18. 
Let  them  curse ;  but  bless  thou.   Ps.  cix.  28. 
Bless  them  ihat  curse  you :  do  good  to  them  that  hate  you ;  and 


ON    THE    THIRD    COMiAIANDMENT.  139 

pray  for  them  that  despitefully  use  you  and  persecute  vou. 

Matt.  V.  44.    Lnkc  vi.  2S. 

Many  of  the  cnrses  in  Scripture,  as  those  in  Deut.  xxvii. 
15,  16,  and  Josh.  vi.  26,  were  either  ordained  by  God 
against  those  who  should  commit  certain  sins,  or  were 
predictions  of  what  evils  should  happen.  They  were  not 
the  effects  of  passion  or  revenge,  as  the  curses  of  men  are. 
fVhat  is  further  forbidden  by  this  Commandment  P 

6.  Want  of  reverence  in  our  devotions,  and  attendance 
upon  religious  ordinances,  saying  prayers  and  reading  the 
Scriptures  without  attention  and  a  solemn  sense  of  what 
we  are  doing. 

Be  not  rasli  with  thy  mouth,  and  let  not  thine  heart  be  hasty 

to  utter  any  thin-  befure  God.    Eccl.-v.  2. 
Forasmuch  as  this  people  draw  near  me  with  their  mouth,  and 
with  their  lips  do  honour  me,  but  have  removed  their  heart 
far  trom  me,  &c.    Therefore — the  wisdom  of  their  wise  men 
shall  perish.    Isa.  xxix.  13,  14.    Matt.  xv.  S. 
We  are  taught  to  pray  "  Hallowed  be  thy  name :"  we 
should  therefore  endeavour  always  to  approach  and  think 
of  God  with  the  utmost  reverence. 

7.  All  rash  and  unlawful  vows,  like  that  of  the  Jews, 
who  bound  themselves  under  a  curse  to  kill  Paul.  Acts 
xxiii.  12,  14. 

These  various  methods  of  breaking  this  commandment 
are  so  common,  that  it  is  to  be  feared  many  make  the 
practice  of  others  an  excuse  for  their  own  misconduct. 
But  the  commonness  of  the  offence  does  not  make  it  less 
heinous,  nor  can  the  multitude  of  transgressors  prevent  the 
terrible  vengeance  of  God  from  overtaking  them.  There 
were  few  in  the  old  world  that  belonged  °to  God,  yet  the 
sinners  were  punished,  notwithstanding  their  numbers— 
the  flood  swept  them  all  away. 
Are  all  oaths  then  forbidden  ? 

No:  on  solemn  and  just  occasions,  we  may  appeal  to 
God  for  the  truth  of  what  we  say. 

Art.  39.  "  As  we  confess  that  vain  and  rash  swearintr  is 
forbidden  Christian  men  by  our  Lord  .[esus  Christ,  and 
James  his  apostle;  so  we  judge  that  Christian  relicrion 
doth  not  prohibit,  but  that  a  man  may  swear  when°the 
magistrate  requireth,  in  a  cause  of  faith  and  charity,  so  it 
be  done  according  to  the  prophet's  teachino-,  in  justice, 
judgment,  and  truth." 


140  ON   THE    THIRD    COMMANDMENT. 

Abraham's  oath  with  Abimclech.   Gen.  xxi.  24.  31. 

Isaac's  oath  with  Abinielech.    Gen.  xxvi.  31. 

And  Jacob  sware  by  tiie  fear  of  his  father  Isaac.    Gen.  xxxi.  .53. 

Thou  sfialt  swear  by  his  name,  (the  Lord's.)    Deut.  vi.  13. 

Tlie  spies  swear  to  Hahab.    Josh.  ii.  12.  17. 

Jonathan  and  David  swear  to  each  other.    1  ^am.  xx.  11 — 17. 

And  David  sware  unto  Saul.    1  Sam.  xxiv.  22. 

And  they  sware  unto  the  Lord  with  a  loud  voice,  8cc.  And  all 
Judah  rejoiced  at  the  oath;  for  they  had  sworn  with  all  their 
heart,  and  souj;ht  him  with  their  whole  desire  ;  and  he  was 
found  of  them.   2  Cor.  xv.  14,  lo. 

lie  that  sweareth  to  his  own  hurt,  andchan^eth  not.    Ps.  xv.  4. 

Every  one  that  sweareth  by  Him  shall  f^lnry.    I's.  Ixiii.  11. 

He  that  sweareth  in  the  earth,  shall  swear  by  the  God  of  truth. 
Isa.  Ixv.  16. 

And  thou  shalt  swear,  "  The  Lord  liveth,"  &c.   Jer.  iv.  2. 

I  call  God  for  a  record  upon  my  soul.    2  Cor.  i.  23. 

The  God  and  Father  of  our  Lord  Jesus  Christ,  which  is  blessed 
for  evermore,  knoweth  that  I  lie  not.    2  Cor.  xi.  31. 

God  is  my  record,  how  jjrcatly  I  long  after  you  all.    Phil.  i.  8. 

For  men  "verily  swear  by  the  "frreater;  and  an  oath  for  confirma- 
tion is  to  thcMii  an  end  of  all  strife.    Heb.  vi.  16. 

The  Lord  sware,  and  will  not  repent.   Heb.  vii.  21. 

What  is  required  in  this  Commandment  ? 

An  awfal  reverence,  and  holy  fear,  whenever  we  speak 
of, 

1.  The  name  of  God. 

Give  unto  tiie  Lord  the  glory  due  unto  his  name.  Ps.  xxix.  2  ; 
xcvi.  8. 

2.  The  attributes  of  God. 

And  the  Lord  passed  by  before  him,  and  proclaimed.  The  Lord 

the  Lord  God,  merciful  and  gracious,  8cc.   And  Moses  bowea 

his  head  towards  the  earth,  and  worsliipped.   Exod.  xxxiv. 

6—8. 
.3.  The  ordinances  of  God. 
I  will  be  sanctified  in  them  that  come  nigh  me.    Lev.  x.  3. 
God  is  greatly  to  be  feared  in  the  assembly  of  the  saints,  and  to 

be  had  in  reverence  of  all  them  that  are  .ibout  him.   Ps. 

Ixxxix.  7. 

4.  The  word  of  God. 
Whosoever  will   not  hearken  unto  my  words,  I  will  require  it 

of  him,    Deut.  xviii.  19. 
My  heart  standith  in  awe  of  thy  word.  Ps.  cxix.  161. 
Thou    hast    magnified   thy  word    above   all   thy    name.     Ps. 

cxxxviii.  2. 
The  word  of  our  God  shall  stand  for  ever.    Isa.  xl.  8. 
My  word  that,y;ncth  forth  out  of  my  mouth,  shall  not  return  unto 

"me  void  ;  luit  it  shall  accomplish  tiiat  which  1  please,  and  it 

shall  prosper  in  the  thing  whereto  I  sent  it.    Isa.lv.  11. 
To  him  will  I  look,  that  trembleth  at  my  word.    Isa.  Ixvi.  2. 
Hear  the  word  at  my  mouth,  and  give  ihem  warning  from  me. 

Ezek.  iii,.  17. 


ON    THE    THIRD    COMMANDMENT.  141 

And  thoy  come  unto  thee  as  the  people  cometh,  and  thev  sit 

before  thee  as  my  people,  and  they  hear  thy  words,  but  thev 

will  not  do  tliem.    Ezek.  xxxiii.31. 
The  xvord  that  I  have  spoken,  the  same  shall  judge  him  in  the 

last  day.    John  xn.  48. 
When  ye  received  the  word  of  God,  Ye  received  it  not  as  the 

word  of  men,  but,  as  it  is  in  truth,  the  word  of  God.    1  Thcss. 

Therefore  we  ought  to  give  the  more  earnest  heed  to  the  thines 
which  we  have  heard,  lest  at  any  time  we  should  let  them 
slip.  For  if  the  word  spoken  by  angels  was  steadfast,  kc. 
how^hall  we  escape  if  we  neglect  so  great  salvation?    Heb. 

The  word  of  God  is  quick  and  powerful,  &c.   Heb  iv  12 
By  the  word  of  God  the  heavens  were  of  old.   2  Pet.  ill.  5. 
What  is  the  sanction  of  this  Commandment  P 

The  Lord  will  not  hold  him  guiltless  that  taketh  his 
name  in  vain. 

It  is  a  terrible  thintr  to  stand  unpardoned  before  an  anorv 
God.  \Vell  might  David  say,  "  Blessed  is  the  man  to 
whom  the  Lord  will  not  impute  sin."  But 
He  will  by  no  means  clear  the  guilty.  Evod.  xxxiv  7 
The  sentence  may  be  prevented  by  timely  repentance : 
but  we  cannot  hope  to  escape,  if  we  are  determined  to  con- 
tinue our  smful  practices.  Delay  is  no  security.  Divine 
vengeance  may  slumber,  but  will  fall  on  the  Iransaressor 
at  last.  ° 

There  was  a  famine  in  the  days  of  David  three  years,  because 
Saul  slew  the  Gibeonites,  who  had  made  a  league  with  Israel 
confirmed  by  an  oath  in  the  days  of  Joshua.    2  Sam.  xxi  1   2 
Jehoiakm,  king  of  Judah,  revolted  from   the  king  of  Babylon 
despism^  the  oath,  by  breaking  the   covenant  :—Therefo?e 
thus  sa.th  tne  Lord  God,  As  I  live,  surely  mine  oath  that  he 
hath  despised,  and  my  covenant  that  he  hath  broken,  e" en  it 
TT  ^1"  I  recompense  upon  his  own  head.    Ezek.  x^ii  13— iQ 
He  that  blasphemeth  shall  surely  be  put  to  death.    Lev.  xxiv  16 
1  here  are  many  instances  of  men  being  struck  dead  with 
oaths  in  their  mouths. 

Hope  not  to  escape  punishment,  you  who  make  no 
scruple  of  swearing,  and  cursing,  and  takino-  God's  name 
m  vain.  Be  sure  your  sin  will  find  you  ouL  A  sinner's 
conscience  may  not  trouble  him,  being  hardened  by  the 
frequent  commission  of  sin,  and  lulled  to  sleep  by  a  false 
security:  but  at  the  great  day,  when  all  secrets  shall  bo 
revealed,  and  men  will  be  judged  accordino-  to  their  words 
and  actions,  God  will  ask,  "  Wherefore  halt  thou  despised 
the  commandment  of  the  Lord  V 


142  ON    THE    THIRD    COMMANDMENT. 

H'kerein  does  the  sinfulness  of  this  sin  appear? 

An  habitual  irreverent  use  of  God's  name  shows  a  per- 
son to  be  totally  destitute  of  that  holy  fear  and  reverential 
love  which  is  the  essence  of  true  reliirion. 

Beware,  then,  how  you  follow  the  example  of  those  who 
break  this  commandment.  Don't  say  you  do  it  in  sport. 
He  who  made  you,  who  wave  his  .Son  for  you,  and  who 
ran  destroy  both  soul  and  body  in  hell, — cannot  surely  be 
a  subject  of  sport. 

Remember  also,  that  such  expressions  as  "  O  Lord," 
"  Good  God,"  "  O  Christ,"  "  God  bless  me,"  "-  Lord 
have  mercy  upon  me,"  &c.  are  all  forms  of  prayer,  and 
that  to  make  use  of  them  is  the  same  as  sayino-.  '•  ()  thou 
Bein^,  most  mio^hty,  holy,  wise,  and  glorious !"  Purely 
the  thou£rht  of  addressing  such  a  Beingr  should  iaipress  us 
with  solemnity.  "  Bless  me  !"  is  praying  for  mercy  :  and 
is  the  mercy  of  God  a  subject  to  be  trifled  with  ]  Are  the 
words  in  which  we  ask  it,  to  be  upon  our  lips  on  every 
trivial  occasion  ]  The  devils  can  tell  what  mercy  is,  and 
if  they  might  dare  to  ask  for  it,  they  would  not  do  it  in  a 
trifling  v/ay.  What  if  God  should  withhold  his  blessing, 
as  a  punishment  for  your  irreverence  !  Some  leave  out 
the  word  God,  and  say,  "  Bless  my  heart  or  soul," 
*'  Mercy  on  my  soul,"  which  is  not  any  belter. 

The  swearer  who  calls  out  for  damnation  will  no  doubt 
receive  the  answer  to  his  prayer,  if  lie  die  without  repent- 
ance; and  a  person  who  profanes  God's  name  in  common 
conversation,  in  the  manner  above  mentioned,  is  scarcely 
guilty  of  a  less  crime.  Neither  is  in  earnest,  but  both 
will  find  that  God  is  in  earnest.  One  prays  for  damna- 
tion in  a  blasphemous,  and  the  other  for  mercy  in  an  irre- 
verent manner,  and  both  are  guilty  of  taking  God's  name 
in  vain. 

Nor  do  we  comply  with  all  the  requirements  of  this 
commandment,  when  we  merely  avoid  those  open  and 
glaring  offences  against  it,  which  so  many  are  guilty  of. 
Take  heed  lest  you  suffer  your  thoughts  to  wander,  or  lest 
you  in  any  respect  behave  irreverently,  when  you  come 
into  the  presence  of  God,  in  public  or  in  private.  And  do 
not  read  his  holy  word  as  you  would  other  books,  in  :i 
careless,  trifling  manner;  but  whenever  you  open  it,  or 
whenever  you  listen  to  it,  implore  the  assistance  of  his 


ON  THE  FOURTH  COMMA.NDMENT.         143 

Holy  Spirit  to  help  you  to  understand  it,  and  lead  yon  to 
profit  by  it.  Remember  him,  also,  when  you  look  upon 
his  works,  or  think  upon  his  providence.  In  short,  let  an 
habitual  sense  of  his  presence  dwell  upon  your  mind,  and 
let  his  fear  be  always  before  your  eyes. 
2d  S'ln  'ay  after  Trini'y. — Make  us  to  have  a  perpetual  fo;ir 
and  love  of  thy  holy  name. 


ON  THE  COMMANDMENTS. 

§  5.    FOURTH    COMMANDMENT. 

Whit  is  f he  fourth  Commandment  ? 

"  Remember  that  thou  keep  holy  the  Sabbath-day;  six 
days  shall  thou  labour,  and  do  all  that  thou  hast  to  do ;  but 
the  seventh  day  is  the  Sabbath  of  the  Lord  thy  God.  In 
it  thou  shalt  do  no  manner  of  work,  thou,  and  thy  son,  and 
thy  daughter,  thy  man-servant,  and  thy  nmid-servant,  thy 
cattle,  and  the  stranger  that  is  within  thy  gates.  For  in 
six  days  the  Lord  m.ade  heaven  and  earth,  the  sea,  and  all 
that  in  them  is.  and  rested  the  seventh  day ;  wherefore  the 
Lord  blessed  the  seventh  day,  and  hallowed  it." 
What  is  meant  by  ike  Sabbath-day  1 
A  day  of  rest.     Sabbath  means  rest. 

To-morrow  is  the  rest  of  the  holy  Sabbath.     Exod.  xvi.  23. 

On  the  seventh  day  thou  shalt  rest.    Kxo  I.  xxiii.  12;  xxiv.  21. 

The  seventh  is  the  Sabbath  of  rest.    Exod.  xxxi.  15. 

The  seventh  day  shall  be  a  Sabbath  of  rest  to  the  Lord.    Exod. 
XXXV.  2. 

It  shall  be  a  Sabbath  of  rest  unto  you.   Lev.  xvi.  31. 

Ye  shall  do  no  work  in  that  same  day.   Lev.  xxiii,  23-*-36. 

And  rested  the   Sabbath-day  according  to  the  commandment. 
Luke  xxiii.  56. 

What  do  you  mean  by  the  Lord^s  hallowing  it  1 

That  he  has  set  it  apart  to  be  kept  holy  for  the  purpose 
of  divine  worship. 
Ye  shall  keep  the  Sabbath;  for  it  is  holy  unto  you.     Exod. 

xxxi.  14. 
Ye  shall  keep  my  Sabbaths.     lam  the  Lord.   Lev.  xix.  3.  30  ; 

xxvi.  2. 
It  shall  be  a  holy  convocation  unto  you.   Lev.  xxiii.  36. 
The  Sabbath-breaker  was  commanded  to  be  stoned  to  death. 

Num.  XV.  35. 
Keep  the  Sabbath-day  to  sanctify  it.   Deut.  v.  12. 
Blessed  is  the  man  that  keepeth  the  Sabbath  from  polluting  it, 
Isa.  Ivi.  2. 


144  ON   THE    FOURTH    COMMANDMENT. 

If  thou  turn  away  thy  foot  from  the  Sabbath,  from  doinsc  thy 
pkmsure  on  my  holy  day;  and  call  the  Sabbath  a  d;  li::;ht,  the 
holy  of  the  Lord,  honourable  •,  and  shalt  honour  him.  not  do- 
ing  thine  own  ways,  nor   finding  thine  own   pleasure,  nor 
spealviug  thine  own  words.     Then  shall  tliou  dcii;j;ht  thyself 
in  the  Lord,  &c.    Isa.  Iviii.  13,  14. 
A  promise  to  the  observance  of  the  Sabbath-day,  and  a  threaten 
ina;  a^^ainst  those  who  do  not  keep  it  holy.   Jer.  xvii.  22 — 27. 
Hallow  my  Sabbaths.    Ezek.  xx.  20  ;  xliv.  24. 
What  part  of  our  time  are  we  commanded  thus  to  keep  holy? 

One  da}'  in  seven. 
On  what  day  ivas  the  Jewish  Sabbath  kept  ? 

On  the  seventh  day  of  the  week,  because  on  thai  day- 
God  resie'd  or  ceased  from  the  works  of  creation,  and  be- 
cause on  that  day  he  brought  his  people  Israel  out  of  the 
land  of  Egypt.     This  was  a  type  or  fio-ure  of  that  great 
redemption  or  deliverance  from  sin  and  Satan,  w^rought  out 
by  Christ,  and  which  is  ensured  to  all  true  Christians  by 
his  resurrection, 
(lod  blei--sed  the  seventh  day,  and  sanctified  it :  because  that  m 
it  he  liad  rested  from  all  his  work.    Gen.  ii.  3._ 
Hence  it  is  reasonable  to  suppose  that  this  precept  was 
delivered  to  Adam ;  for  we  find  in  Exod.  xvi.  23 — 2G,  di- 
rections for  the  observance  of  the  day,  before  the  law  of  the 
two  tables  was  given. 
Remember  thou  wast  a  servant  in  the  land  of  Egypt ;  and  that 
tlie  Lord  brought  thee  out  thence,  through  a   inislity  hand : 
therefore  the  Lord  commandeu  thee  to  keep  the  babbath-day. 
Deut.  V.  15. 
Oji  what  day  do  Christians  keep  the  Sabbath  ? 

On  the  first  day  of  the  week,  called  the  Lord's  day,  be- 
cause on  that  day  the  Saviour  rose  from  liie  dead.  "  The 
first  day  of  the  week,  being  the  day  of  his  resurrection, 
w-as  appointed,  in  thankful  remembrance  of  it,  fcr  the  time 
of  public  worship  amongst  Christians,  and  therefore  is 
called  by  St.  John  'the  Lord's  day;'  though  in  common 
language  it  be  more  usually  called  Sunday  ;  as  it  was  even 
before  our  Saviour's  time,  and  may  be  for  a  better  reason 
since,  because  on  it  Christ,  the  Sun  of  Righteousness, 
arose.  Accordingly,  some  of  the  earliest  fiitiiers  give  it 
that  name." — Seeker  on  the  Catechism,  p.  183. 
Now  when  Jesus  was  risen  very  early  the  first  day  of  the  week. 

Mark  xvi.  1,2.  9. 
Now  upon  the  first  day  of  the  week,  Sec.    Luke  xxiv.  1 — 8. 

John  XX..  1.   . 
1  v^ras  in  the  Spirit  on  the  Lord's  day.    Rev.  i.  10. 


ON   THE    FOURTH    COMMAXDMENT.  145 

IVhaf  authority  have  Christians  for  observing  the  first  day  of 
the  week  as  their  Sabbath  ? 
They  have  the  sanction  of  Christ  himself,  and  the  ex- 
ample of  his  apostles.* 
The  same  day.  being  the  first  day  of  the  week,  &c.   John  xx.  19. 
After  ciirht  days  ajcain — came  Jesus.   John  xx.  26. 
The  Holy  nhost  fell  on  the  apostles  on  this  day.    Actsii. 
Lpon  the  first  day  of  the  week,  when  the  disciples  came  toge- 
ther to  break  bread,  Paul  preached  unto  them.    Acts  xx.  7.° 
Upon  the  tirsi  day  of  the  week,  let  every  one  of  you  lay  by  him 
m  store,  kc.    1  Cor.  xvi.  2.  j         j    j 

In  what  manner  was  the  Sabbath-day  directed  to  be  kept  holu 
by  the  Jews?  ^        ^ 

They  were  not  to  gather  manna.    Exod.  xvi.  26. 
No  man  was  to  go  out  of  his  place.    Exod,  xvi.  29. 
Whosoever  doeth  any  work  therein  shall  be  cut  off.    Exod. 

XXXI.  14. 

They  were  not  to  gather  in  harvest  on  that  day.   Exod.  xxxiv.  21 . 

They  were  forbidden  to  kindle  a  fire  throughout  their  habita- 
tions.   Exod.  xxxv.  3. 

They  were  not  to  gather  sticks.    Num.  xv.  32 — 36 

They  were  not  to  buy  nor  sell.   Neh.  x.  31. 

They  were  not  to  tread  wine-presses,  nor  to  bring  any  burden 
mlo  Jerusalem.   Neh.  xiii.  15.  »       j 

In  what  manner  should  we  keep  holy  the  Sabbath-day  ? 

We  must  not  only  cease  from  all  worldly  business,  and 
abstain  from  indulging  worldly  thoughts,  and  engaging  in 
worldly  amusements;  but  we  must  devote  the  whole  of 
the  day  to  acts  of  private  and  public  worship.  We  should 
be  engaged  in  prayer  to  God  in  private,  as  well  as  in  our 
families  and  in  public;  in  attentively  reading  and  hearing 
his  word;  and  in  singing  his  praises,  "  m  akin  o- melody 
unto  him  in  our  hearts."  ° 

(Jur  Lord's  custom  was  to  go  into  the  synagogue  on  the  Sab- 
bath-day.  Luke  IV.  16. 

Paul  and  iiis  company  did  the  same.   Acts  xiii.  14 

Paul  and  Silas  went  out  of  Philippi  on  the  Sabbath,  to  a  place 
wiiere  prayer  was  wont  to  be  made.   Acts  xvi.  13 

Paul  reasoned  in  the  syna^rogue  every  Sabbath.  Acts  xviii.  4 
We  must  not  trifle  in  the  house  of  God,  but  remember 
that  "we  meet  together  to  render  thanks  to  Almighty  God 
for  the  great  benefits  that  we  have  received  at  hTs  hands, 
to  set  forth  his  most  worthy  praise,  to  hear  his  most  holy 
word,  and  to  ask  those  things  which  are  requisite  and  ne- 
cessary as  well  for  the  body  as  the  soul." 

•  See  note  at  the  end  of  this  section,  page  147. 
14 


146  ON   THE    FOimTIl    COMMANDMENT. 

Many  persons  buy  and  sell,  or  settle  their  accounts,  and 
write  letters  on  conuiion  subjects,  on  this  sacred  day; 
others  spend  it  in  travellinij-  or  leas  tin  t^  ;  aiul  others  walk, 
or  loiter,  or  engage  in  tritiinfT  occupations,  rising  later, 
and  retirino-  to  rest  earlier,  than  on  any  other  days  ;  as  it'  it 
were  a  w  eariness  to  them.  Mai.  i.  13.  These  are  all  so 
many  ways  of  breakiufr  the  Sabbath,  and  are  exceedingly 
displeasingr  to  God.  who  considers  such  conduct  as  agro.^fl 
insult  oflVred  to  himself. 
When  will  the  Sabbath  be  pone'!  Ainos  viii.  5. 
Pray  tliat  your  tliplit  be  not  on  the  Sabbath-day.  Matt.  xxiv.  20 
Diligently  attend  to  the  discharge  of  your  duty  in  that 
state  of  life  in  which  God  has  placed  you  ;  and  do  not,  by 
your  loitering  a^d  imprudence,  make  it  necessary  to  do  any 
work,  or  engage  in  any  business,  on  that  day  which  the 
Lord  has  set  apart  for  himself. 

May  vo  of  her  works  hut  i  hose  of  piety  he  done  on  the  Sabbath  ? 

Yes:  works  of  necessity  and  of  charity.     But  we  must 

be  careful  to  know  that  they  are  really  such.     Those  are 

not  works  of  necessity  which  will  admit  of  being  done  at 

another  time  ;  and  it  is  only  such  works  of  charity  as  can* 

not  be  deferred,  or  which  have  an  immediate  reference  to 

our  religious  duties,  which  are  lawful. 

If  a  sheep  fall  into  a  pit  on  the  Sabbath-day,  8cc.,  wherefore  it 

is  lawful  to  do  well  on  the  Sabbath-days.   Matt.  xii.  11,  12. 

Mark  iii.  4. 

.lesus  healed  the  infirm  woman  on  the  Sabbath.   Luke  xiii.  14. 

Which  of  ym   shall  have  an  ass  or  an  ox  fall  into  a  pit,  and 

will  n'tptill  bin)  out.    Luke  \\\.  5. 
Jesus  healed  the  imp  tent  man  on  the  Sabbath.   John  v.  8.  9. 
We  must  n  t  only  keep  holy  the  Lord's  day  ourselves, 
but  take  care,  as  far  as  we  can,  that  all  belonging  to  us  do 
the  same. 
I  know  Abraham,  that  he  will  command  his  children  and  his 

househoM  after  him.  Sec.    Gen.  xvii.  19. 
That  tliine  ox  and  thine  ass  may  rest,  and  the  son  of  thy  hand* 

maid,  ainl  tlv   stranger  may  be  refreshed.    Exod.  xxiii.  12. 
The  Sabbath  of  the  land  shall  be  meat  for  thee,  for  thy  servant, 
and  for  thy  maid,  and  fir  thy  hired   servant,  and  for  thy 
stranirer  that  sojourneth  with  thee.    Lev.  xxv.  6.  7. 
Ye  shall  vt  joiop.  ye  and  your  luniseholds.    Deut.  v.  14  ;  xii.  7. 
As  for  mr  and  my  house,  we  will  serve  the  Lord.  Josh.  xxiv.  15. 
Tn  what  l'i(hf  null  the  trxic  Christian  consider  the  Sabbath? 

It  will  be  his  delight;  for  he  loves  the  house  and  wor- 
ship of  God,  and  he  considers  this  day  of  rest  is  a  figure 
of  the  eternal  rest  that  remaineth  for  the  people  of  God. 


{ 


ON    THE    FOURTH    COMMANDMENT.  147 

One  tiiina:  J  ave  T  drsircd  of  the  Lord,  that  will  I  seek  after;  that 

I  m!iy'dv\olI  in  the  house  of  the  Lord,  kc.    Ps.  xxvii.  4. 
A  day  in  thy  courts  is  better  than  a  thousand.  Ps,  Ixxxiv.  1,2. 10. 
This  is  tlio  day  which  tlie  Lord  hath  made ;  we  will  rejoice  and 

be  jriad  in  it.   Ps.  cxviii.  24.  .  ,      . 

I  was  shid  when  they  said  unto  me,  Let  us  go  into  the  house 

of  the  Lord.   Ps.  cxxii.  1.  . 

There  rcmainetli  a  rest  for  the  people  of  God.   Heb.  iv.  9. 
They  rest  not  day  and  nijiht,  sayintr,  Holy,  holy,  Sec.  Rev.  iv.  8. 
Pray  for  and  expect  a  blessing  on  this  day  ;  for  though 
the  Christian  endeavours  to  serve  God  truly  all  his  days, 
yet  on  this  day  his  service  is  more  especially  delightful  to 
him. 

Consider  what  a  blessing  is  the  institution  of  the  Sab- 
bath. If  it  were  not  for  this  day,  religion  would  soon 
disappear,  and  all  its  ordinances  be  neglected.  Duties 
which  men  are  at  liberty  to  discharge  when  they  please 
soon  come  to  be  utterly  neglected.  The  very  people  who 
complain  of  want  of  time  to  attend  to  the  concerns  of  eter- 
nity on  other  days,  grudge  giving  the  Sabbath  to  this  pur- 
pose. Is  the  care  of  the  soul,  then,  so  trifling,  that  one 
day  in  seven  is  too  much  to  devote  to  it]  God  has  al- 
lotted us  a  sufficient  portion  of  time  for  all  our  worldly 
business,  without  interfering  with  his  own  day.  "  Six 
days  shall  thou  labour,  and  do  all  that  thou  hast  to  do." 

Sabbath-breaking  is  a  very  hardening  sin :  it  frequently 
leads  young  persons  to  keep  bad  company,  and  prepares 
the  way  to°he  commission  of  all  sorts  of  crimes.  Many 
persons  whose  offences  have  brought  upon  them  the  pun- 
ishment of  death,  have  attributed  their  dreadful  end  to  Sab- 
bath-breaking! Beware  how^  you  suffer  yourselves  to  be 
drawn  into  so  dangerous  a  course  ! 

May  the  Lord   of  the  Sabbath  keep  us  from  incurring 

that  punishment  with  which  he  visits  those  who  profane  it, 

and  teach  us  to  call  and  feel  it  a  delight. 

Then  I  contended  with  the  nobles  of   Judah,  and  said  unto 

them.  What  evU  thing  is  this  that  ye  do,  and  prolane  the 

Sabbath-day'?     Did  not  our  fathers  thus,  and  did  not  God 

brinjr  all  this  evil  upon  us,  and  upon  this  city  ]  yet  ye  brins 

more  wrath  upon  Israel,  by  profaning  the  Sabbath.     Neh. 

xiii.  17,  IS. 

NOTE. 

THE    CtlRISTIAX    SAEBATH. 

The  following  most  striking  and  able  remarks  on  the  'perpetual  obliga- 
tion of  the  fourth  coiiimandment,  and  the  propriety  of  Ctiristian  usage 
in  relation  to  the  day  for  its  observance,  are  from  a  sermon  of  the  Uev. 
Isaac  Milxier,  D.D.,  the  author,  in  connexion  with  his  brother,  of  Milner's 


148  ON    THE    FIFTH    COMMANDMENT. 

Church  History.  Tlie  view  which  ho  presents  appears  to  bo  beyond  the 
reach  of  reasouiible  objeciioii,  whil.;  it  '  ieiwerf  iu  tiieir  lull  tbrce,"  as 
has  been  remanded,  "all  those  subsidiary  considerations  wJiicli  liave 
usually  been  chi-jfly  relied  on,— such  as  the  unifonn  practice  ol"  ihe 
Christian  Church  irom  the  primitive  times — their  nieetiuiis  on  the  first 
day  of  the  weeli,  recorded  in  the  New  Testament — and  liie  rcnmrkable 
expression  of  the  last  of  the  canonical  writers,  who  calls  it  the  Lord's 
day."  .•» 

"The  Jews,,"  says  Dr.  Milner,  "  could  never  have  determined  from  the 
fourth  commandment  on  vvliat  day  their  first  Sabbatli  was  to  be  kept.  It 
says.  Six  days  slialt  thou  labour,  and  on  the  seventh  thou  shalt  rest :  which 
implies  no  more  than  that,  after  six  days'  labour,  the  seveiuh  was  to  be  a 
day  of  restj  and  to  be  kept  holy.  Therefore  I  maintain,  that  in  the  sense 
of  the  fourth  commandment,  the  Christian  Sabbath  is  as  much  the 
seventh  day  as  the  Jewish  Sabbath  was  the  seventh  day.  It  is  kept  alter 
six  days'  labotir,  as  that  was:  and  it  is  the  seventh  day,  reckoninjr  from 
the  beginning  of  our  first  working  day,  as  well  as  their  Sal)bath  was  the 
seventh  day,  reckoning  from  tiie  beginning  of  their  first  working  day. 

"Moreover,  the  reason  given  in  ttie  fourth  commandment  why  there 
should  be  six  working  days  and  then  a  resting  day,  is  a  reason  which  re- 
mains in  full  tbrce  under  the  Christian  dispensation  ;  namely,  because  God 
himself  set  the  example  of  working  six  days  in  the  creation  of  the  world, 
and  then  resting  on  the  seventh  day.  It  is  in  the  proportion  of  our-  time 
— namely,  one  part  out  of  seven — dedicated  to  rest  and  to  sacred  pur- 
poses, in  which  the  essence  of  the  commandment  consists  :  the  day 
when  we  begin  to  compute,  abstractedly  considered,  is  of  very  little  con- 
sequence. There  may,  imleed,  be  circumstances  sulficient  for  the  de- 
termination of  the  commencement  of  the  Sabbath-day  ;  nor  can  any 
thing  be  conceived  more  satisfactory  tlian  the  account  1  have  just 'given 
of  the  commencement  of  the  Jewish  Sabbath,  at  its  revival,  on  account 
of  the  passaire  of  the  Israelites  through  the  Rod  sea.  They  adhered  to 
the  divine  original  institution  of  six  days  of  labour  and  one  of  rest ;  and 
on  their  first  day  of  rest  they  commemorated  their  deliverance  from 
slavery.  The  real  day  being  lost,  in  all  probability,  it  must  then  have 
undergone  a  change.  The  shadow  was  of  no  moment,  when  the  sub- 
stance was  preserved. 

"The  very  same  things  may  be  said  of  the  Christian  Sabbath:  The 
real  day  of  the  week,  reckoning  from  the  creation,  had  long  been  utterly 
unknown,  and  was  probably  irrecoverably  lost ;  and  it  was  changed 
again,  for  reasons  worthy  of  being  engraved  on  the  heart  of  every  grate- 
ful, rejoicing  Christian — namely,  the  resurrection  of  our  Lord  from  the 
dead — his  victory  and  triumph  over  death  and  sin,  and  his  rising  again 
for  our  justification.  But  never  forget,  that  no  change  whatever  was' 
made  in  ihe  principle  on  wliich  the  original  commandment  rested  ;  which 
commandment,  by  its  appointment,  was  divine,  substantial,  reasonable, 
and  important  in  its  very  essence,  and  evidently  founded  on  the  relation 
in  which  man,  as  a  dependent  creature,  stood  to  his  Maker  and  Benefacto* 
from  the  first  moment  of  his  existence." 


ON  THE  COMMANDMENTS. 

§  6.    FIFTH    COMMANDMENT. 

The  first  four  commandinents,  which  we  have  already 
considered,  make  up  the  first  table,  and  instruct  us  in  our 
duty  towards  God.     We  now  come  to  those  contained  in 


ON   THE    FIFTH    COMMANDMENT.  149 

the  second  table,  which  teach  us  what  is  our  duty  towards 
our  neighbour.  Genuine  piety  is  the  surest  spring  of 
kind,  dutiful,  and  benevolent  feelings  and  actions  towards 
our  fellow  creatures  ;  and  the  performance  of  relative  duties 
is  the  best  trial  of  true  godliness. 

That  he  who  loveth  God,  love  his  brother  also.    IJohn  iv.  21. 
How  many  Commandments  belong  to  the  second  table  ? 

The  last  six. 
Wliat  in  general  is  your  duty  towards  your  neighbour  ? 

"  To  love  him  as  myself,  and  to  do  to  all  men  as  I  wou'd 
they  should  do  unto  me." 
Thou  shalt  love  thy  neighbour  as  thyself.    Lev.  xix.  18.    Matt. 

xxii.  39. 
All  thingrs  whatsoever  ye  would  that  men  should  do  to  you,  do 
ye  even  so  to  them.   Matt.  vii.  12. 

What  is  the  fifth  Command ment  ? 

Honour  thy  father  and  thy  mother,  that  thy  days  may  be 
long  in  the  land  which  the  Lord  thy  God  giveth  thee. 

Surely  we  owe  the  utmost  affection  and  attention  to  our 
parents,  whom  God  has,  by  natural  relationship,  placed  so 
immediately  over  us. 
What  does  this  commandment  imply  ? 

It  includes  the  duty  which  we  owe  not  only  to  our  pa- 
rents, but  to  all  our  superiors. 

1.  "  To  love,  honour,  and  succour  my  father  and  mo- 
ther." 
He  that  smiteth  or  curseth  his  father,  or  liis  mother,  shall  surely 

be  put  to  death.    Exod.  xxi.  15.  17. 
Ye  shall  fear  every  man  his  mother  and  his  father.    Lev.  xix.  3. 
Kvery  one  tluit  curseth  his  father  or  his  mother  shall  be  surely 

put  to  deatli.     Lev.  xx.  9. 
If  a  man  i.ave  a  stubborn  and  rebellious  son,  which  will  not 
obey  the  voice  of  his  father  or  his  mother,  all  the  men  of 
his  city  shall  stone  him  with  stones  that  he  die.    Deut.  xxi. 
IS— 21. 
Cursed  be  he  that  setteth  light  by  father  or  mother.     Deut 

xxvii.  16. 
My  son,  hear  the  instruction  of  thy  father,  and  forsake  not  the 

law  of  thy  mother.    Prov.  i.  8,  9 ;  vi.  20. 
A  fool  despiseth  his  father's  instruction.    Prov.  xv.  o. 
Whoso  curseth  his  father  or  his  mother,  his  lamp  shall  be  put 

out  in  obscure  darkness.    Prov.  xx.  20. 
Hearken  unto  thy  father  that  begat  thee,  and   despise  not  thy 

mother  when  she  is  old,  kc.    Prov.  xxiii.  22 — 25. 
The  eye  that  mocketli  at  his  father,  and  despiseth  to  obey  his 
mother,  tlie  ravens  of  the  valley  shall  pick  it  out,  and  the 
young  eagles  shall  eat  it.  Prov.  xxx.  17. 
14* 


150  ON    THE    FIFTH    COMMANDiMENT. 

God  commanded,  saying,  Honour  thy  fother  and  mother.  Matt. 
XV.  4 — 6.   Mark  vii.  10.  12. 

Honour  thy  father  and  thy  mother.  Matt.  xix.  19.   Luke  xviii.20. 

Honour  thy  tiither  and  mother,  which  is  the  first  commandment 
with  promise.    Eph.  vi.  1,  2. 

Children,  obey  your  parents  in  all  things;  for  this  is  well  pleas- 
ing unto  the  Lord.    Col.  iii.  20. 

We  have  had  fathers  of  our  flesh  which  corrected  us,  and  we 
gave  them  reverence:  shall  we  not  much  rather  be  in  subjec- 
tion unto  the  Father  of  spirits  and  live  1    Heb.  xii.  9. 

Hnw  are  you  to  discharge  your  citify  in  this  respect  ? 

1.  By  obeying  their  commands. 

2.  By  bearinir  with  their  infirmities. 

3.  By  attending  to  their  instructions. 

4.  By  submitting'  to  their  correction. 

.5.  By  endeavouring  to  promote  their  comfort  and  wel- 
fare. 

Scripture  furnishes  us  with  some  striking  proofs  of  filial 
affection,  as  well  as  with  several  base  instances  of  unkind- 
ness  and  disobedience  to  parents,  and  the  signal  punish- 
ment by  which  God  showed  his  hatred  of  such  conduct. 
A  curse  was  pronounced   on  Ham  for  exposing  his  father's 
weakness,  and  a   blessing  on    Shem  and  Japheth,  because 
they  refused  to  join  in  the  contempt  he  showed.     Gen.  ix. 
22—25. 
King  Solomon's  respectful  conduct  to  his  mother.  1  Kings  ii.  19. 
A  promise  to  the  Rechabites  for  their  obedience  to  their  father. 

Jer.  XXXV.  17—19. 
Jesus  came  to  Nazareth,  and  was  subject  to  his  parents.    Luke 

ii.  51. 
The  ad'ectionate  attention  of  Jesus  to  his  mother,  while  nailed 
upon  the  cross.    John  xix.  26,  27. 

Disobedience  to  parents  is  mentioned  by  St.  Paul  as  one 
of  the  worst  instances  of  depravity. 
In  the  last  days  perilous  times  sliall  come.     For  men  shall  be 
disobedient  io  parents,  kc.    2  Tim.  iii.  1,  2. 

2.  We  are  to  honour  and  obey  the  civil  authority,  by 

living  quietly  in  obedience  to  the  laws,  and  paying  proper 

respect  to  rulers,  magistrates,  and  other  persons  by  whom 

this  authority  is  exercised. 

Thou  shalt  not  curse  the  ruler  of  thy  people.    Exod.  xxii.  28. 

According  to  the  sentence  of  the  law,  thou  shall  do.     Deut. 

xvii.  11. 
By  me  kings  reign,  and  princes  decree  .justice.   Prov.  viii.  15. 
Jesus  said.  Render  unto  Cesar,  the  things  which  are  Cesar's. 

Matt.  xxii.  21.  Mark  xii.  17. 
Let  every  soul  be  subject  unto  the  higher  powers.    For  there  13 
no  power  but  of  God :  the  powers  that  be  are  ordained  of  God. 


ON    THE    FIFTH    COMMANDMENT.  151 

Whosoever,  therefore,  resisteth  the  power,  resisteth  the  ordi- 
nance of  God  :  and  they  tliat  resist  snail  receive  to  themselves 
damnation.    Rom,  xiii.  1,  2. 

For,  for  this  cause  pay  ye  tribute  also  ;  for  they  are  God's  minis- 
ters, attending  continually  upon  this  very  thing.    Rom.  xiii.  6, 

Render,  therefore,  tribute  to  whom  tribute  is  due  ;  honour  to 
whom  honour.    Rom.  xiii.  7. 

I  exhort  that  prayers  be  made  for  kin°:s,  and  for  all  that  are  in 
authority  ;  that  we  may  lead  a  quiet  and  peaceable  life  in  all 
godliness  and  honesty.    1  Tim.  ii.  1,  2. 

Put  them  in  mind  to  be  subject  to  principalities  and  powers,  to 
obey  magistrates.    Tit.  iiill. 

Submit  yourselves  to  every  ordinance  of  man  for  the  Lord's 
sake  ;  whether  it  be  to  the  king  as  supreme ;  or  unto  go- 
vernors, as  unto  them  that  are  sent  by  him,  kc.  For  so  is 
the  will  of  God.    1  Pet.  ii.  13 — 15. 

Fear  God.     Honour  the  king.    1  Pet.  ii.  17. 

They  are  not  afraid  to  speak  evil  of  dignities.   2  Petii.  10. 

These  filthy  dreamers  despise  dominion,  and  speak  evil  of  dig- 
nities.  Jude  8. 

3.  "To  submit  myself  to  all  my  governors,  teachers, 
spiritual  pastors,"  i.  e.  ministers  of  God's  word  and  ordi- 
nances. 
Let  a  man  so  account  of  us,  as  of  the  ministers  of  Christ,  and 

stewards  of  the  mysteries  of  God.    1  Cor.  iv.  1. 
Receive   him    (Epaphroditus)    therefore   in   the  Lord  with   all 
^  gladness;  and  hold  such  in  reputation.    Phil.  ii.  29. 
Know  them  which  labour  among  you  and  are  over  you  in  the 
Lord  and  admonish   you;  and  esteem  them  very  highly  in 
love  for  their  work's  sake.    i  Thess.  v.  12,  13. 
Let  the  elders  that  rule  well  be  counted  worthy  of  double  honour, 
especially  they  who  labour  in  the  word  and  doctrine.    1  Tim. 
V.  17. 
Obey  them  that  have  the  rule  over  you,  and  submit  yourselves; 
for  they  watch  for  your  souls,  as  they  that  must  give  account, 
that  they  may  do  it  with  joy.    Heb.  xiii.  7.  17. 

Reverence  them,  as  Joash,  king  of  Israel,  did  the  pro- 
phet Elisha,  (2  Kings  xiii.  U,)  and  as  Elisha  himself  did 
his  master  Elijah,  and  especially  if  they  can  say  of  you  as 
St.  Paul  could  of  the  Corinthians,  (1  Cor.  iv.  15,)  In 
Christ  Jesus  have  I  begotten  you  through  the  Gospel. 
VVhen  the  Jews  mocked  the  messengers  of  God,  and  de- 
spised his  word,  and  misused  his  prophets,  the  wrath  of  the 
Lord  arose  against  his  people  till  there  was  no  remedy.  2 
Chron.  xxxvi.  16. 
He    therefore    that   dcspiseth,    despiseth    not   man,  but   God. 

1  Thess.  iv,  S.     And  our  Lord  says. 
He  that  heareth  you,  heareth  me  ;  and  he  that  despiseth  you, 
despiseth  me ;  and  he  that  despiseth  me,  despiseth  liim  that  sent 
me.   Luke  x.  16. 


\52  ON    THE    FIFTH    COMMANDMENT. 

4.  We  are  to  submit  ourselves  to  our  "  masters." 
Servants  owe  very  important  duties  to  their  masters  ; 

and  every  one  who  has  an  opportunity  of  choosing  whom 
he  will  serve,  should  prefer  such  a  one  as  fears  God,  and 
will  be  willing  to  promote  the  salvation  of  the  souls  of 
those   who  obey  him.     It   is  hard  work  to  keep  religion 
alive,  even  with  the  greatest  helps  ;  and  it  is  more  espe- 
cially hard,  to  swim  against  the  stream  of  example  and  au- 
thority.     But,    however   wicked    and    however   harsh   a 
master  may  be»  it  is  a  servant's  duty  to  obey  him  in  all 
things  lawful,  endeavouring  to  overcome  his  unkindness 
by  meekness,  patience,  and  respectful  attention,   and  to 
give  him  a  good  opinion  of  religion  by  the  propriety  of 
his  own  behaviour  under  the  greatest  provocation. 
Servants,  be  obedient  to  them  that  are  your  masters — in  single- 
ness of  your  heart,  as  unto  Christ.    Eph.  vi.  .3,  6. 
Not  with  eye  service,  as  men-pleasers  ; — and  whatsoever  ye  do, 
do  it  heartily,  as  to  the  Lord,  and  not  unto  men.   Col.  iii. 
22,  23. 
Let  as  many  servants  as  are  under  the  yoke  count  their  own 

masters  worthy  of  all  honour.  -1  Tim.  xi.  1,  2. 
If  any  teach  otherwise — he  is  proud,  knowing  nothiner.    1  Tim. 

vi.  3,  4. 
Exhort  servants  to  be  obedient  unto  their  own  masters,  and  to 
please  them  well  in  all  things ;  not  answerinir  asain  ;  not  pur- 
loining, but  showing  all  good  fidelity.   Tit.  ii.  9,  10. 
Servants,  be  subject  to  your  master?;  vvith  all  fear ;  not  only  to 
the  irood  and  gentle,  hut  also  to  the  froward.    1  Pot.  ii.  18. 
Remember  the  blessing  that  Naanian  received  by  means 
of  a  religious  servant.  2  Kings  v. 

5.  "To  order  myself  lowly  and  reverently  to  all  my 
betters." 

Young  persons  ought  to  respect  and  honour  the  elder, 
and  those  in  lower  stations  should  behave  respectfully  to 
their  superiors,  not  envying  their  apparent  advantviges,  but 
considering,  that  in  every  state  of  life,  there  are  inconve- 
niences unknown  to  others. 
Thou  stialt  rise  up  before  the  hoary  head,  and  honour  the  face 

of  the  old  man.    Lev,  xix.  32. 
Ye  younger,  submit  yourselves  unto  the  elder.    1  Pet.  v.  5. 

This  commandment  also  includes  the  duty  of  superiors 
to  inferiors,  and  parents  are  to  discharge  the  duties  they 
owe  to  their  children,  viz. 

1.  To  bring  them  up  carefully  and  religiously. 
Train  up  a  ciiild  in  tlie  way  he  should  go.    Frov.  xxii.  fe. 
Bring  tliein   up  in  the   nurture  and  admonition  of  the  Lord* 
Eph.  vi.  4. 


ON    THE    FIFTH    COMMANDMENT.  153 

2.  To  encourage  them  when  they  do  well. 

Fathers,  provoke  not  your  children  to  anger,  lest  they  be  dis- 
couraged.   Col.  iii.  21. 

3.  To  correct  them  when  they  do  amiss. 
Chasten  thy  son  wliile  there  is  hope.    Prov.  xix.  18. 

4.  To  treat  them  with  gentleness  and  love. 
Like  as  a  father  pitieth  his  children.    Ps.  ciii.  13. 

I  will  spare  them,  as  a  man  spareth  his  own  son  that  serveth 
him.    Mai.  iii.  17. 

If  your  parents  do  not  discharge  their  duty  to  you^  are  you 
therefore  at  liberty  to  neglect  your  duty  to  them  ? 
Certainly  not. 

What  is  the  promise  made  to  those  who  keep  this  Command- 
ment? 

That  thy  days  may  be  long  in  the  land,  which  the  Lord 
thy  God  giveth  thee. 
Honour  thy  father  and  mother ;  which  is  the  first  command- 
ment with  promise  ;  tliat  it  may  be  well  with  thee,  and  that 
thou  mayest  live  long  on  the  earth.    Eph.  vi.  2,  3. 

It  applies  to  the  land  of  Canaan,  and  of  course  could  be 
fulfilled  literally  in  the  case  of  the  .Tews  only.  Yet  it 
marks  the  Lord's  approbation  of  the  conduct  required  by 
this  commandment;  for  length  of  days  was  considered  by 
the  Israelites  as  the  cnief  blessing.  Let  us  also  be  obedi- 
ent, and  this  promise  shall  be  fulfilled  towards  us,  if  it  be 
for  our  good.  If  it  be  denied  us,  it  will  be  in  mercy,  and 
we  shall  receive  an  abundant  compensation  in  beino-  ad- 
mitted into  the  heavenly  Canaan,  that  better  inheritance, 
where  far  greater  and  more  durable  joys  await  us,  and 
where  our  abode  shall  no  longer  be  measured  by  days, 
and  months,  and  years,  but  shall  extend  throughout  eter- 
nity. 

We  see,  also,  that  government  and  subordination  is 
God's  ordinance.  A  proud,  seditious  conduct  leads  to 
contention  and  every  evil  work.  People  should  not  lis- 
ten to  men  who  rail  against  those  in  authority,  and  endea- 
vour to  set  the  hearts  of  subjects  against  their  governors. 
The  powers  that  be  are  ordained  of  God.  Rulers  are  ap- 
pointed to  dispense  justice  by  his  authority  ;  and  insults 
levelled  at  them  are  oflTered  to  God  himself,  and  will 
assuredly  be  avenged  by  him,  either  in  this  world,  or  at 
the  day  of  judgment.  Seditious  persons  are  generally 
hose  who  are  restrained  by  no  fear  of  God, — atheists  ani 


151  ON    THE    SIXTH    COMMAND.AIENT. 

blasphemers,  to  whom  religion  is  as  hateful,  as  are  just 
laws  and  jrood  nrovemment. 

But  you  should  not  only  abstain  from  all  acts  of  sedition 
and  rebellion,  or  from  associating  witii  seditious  and  rebel- 
lious people,  but  should  observe  the  utmost  respect  in 
your  deportment  towards  all  your  superiors. 

You  should  especially  love  and  resjiect  your  spiritual 
pastors  and  teachers,  who  watch  over  your  souls,  as  those 
that  must  give  an  account,  and  not  grieve  them  by  negli- 
gence or  contempt  of  their  instructions.  You  should  also 
serve  your  masters  and  employers  faithfully,  not  with  eye- 
service  only,  biitfr()m  the  heart;  obeying  their  orders  dili- 
gently and  cheerfully,  not  purloining,  nor  loitering  away 
your  time,  but  showing  all  good  fidelity.  Above  all,  you 
should  love,  honour,  and  succour  your  parents,  and  not 
give  them  the  slightest  reasor^to  complain  of  your  conduct 
towards  them.  It  has  frequently  been  remarked,  that  un- 
dutiful  children  seldom  prosper  in  this  world,  and  their 
punishment  will  be  among  the  severest  that  can  be  inflict- 
ed in  the  next.  See  then,  that  you  do  not  incur  the  curse 
denounced  au-ainst  such  unnatural  conduct.  Misconduct 
on  the  part  of  your  parents  will  be  no  excuse  for  your  un- 
kind treatment  of  them.  You  are  to  bear  with  their  infir- 
mities, and  to  pray  for,  and  endeavour  to  reclaim  them 
from  their  sins :  not  to  quarrel  with  them,  neglect  them, 
or  forsake  them.  Show  by  your  observance  of  this  com- 
mandment, that  you  love  God  with  all  your  heart,  and 
mind,  and  soul,  and  strength,  and  your  neighbour  as  your- 
self. So  shall  you  be  adopted  as  a  child  of  God,  and  be- 
come an  inheritor  of  the  kingdom  of  heaven. 


ON  THE  COMMANDMENTS. 

§  7.    SIXTH    COMMANDMENT. 

What  is  the  sixth  Commandment  ? 

Thou  shalt  do  no  murder. 
JVhat  is  murder  ? 

Taking  away  the  life  of  another  wilfully  and  unlaw- 
fully. 

It  was  an  affront  to  God,  being  an  attack  on  man,  who 
was  made  in  the  image  of  God.  Gen.  ix.  6. 


ON   THE    SIXTH    COMMAKDxMEMT.  155 

Ctuii  rose  up  at^ainst  Abel  his  brother,  and  slew  him  :  and  God 
said.  The  voice  of  Uiy  br-ther's  blood  crieth  unto  me  from  the 
ground  ;  and  now  art  thou  cursed  from  the  earth,  he.  Gen. 
iv.  S— 11. 

Jacob  was  directed  to  pronounce  his  son3,  Simeon  and  Levi, 
cursed,  because  they  slew  the  men  of  Shechem.  Gen.xlix. 
5.  7. 

TFhat  is  killing  a  perfion  wilfully  in  sudden  anger,  but  not 
with  prenicditafiou^  called? 
It  is  called  mausluugliler,  which  is  a  very  great  crime, 
but  not  equal  to  murder. 
If  he  thrust   him  suddenly  without  enmity,  without  laying  of 
wait — that  he  d;e,  and   was  not  his  enemy,  neither  sought 
his  harm — tlie  con.irrc.iiatiMn  shall  tleiiver  the  slayer  out  of  the 
hand  of  the  revent^er  of  bluod,  and  restore  him  "to  tlie  city  of 
his  refuge,  whither  he  was  fled.    Num.  xxxv.  22 — 28. 
TVhi/  do  you  say  wi I  fully  1 

Because  to  kill  another  by  accident,  and  without  design, 
is  not  murder. 
When  a  man  gocth  to  hew  wood,  and  his  hand  fetcheth  a  stroke 
with  tlie  axe  to  cut  down  the  tree,  and  the  head  slippeth  from 
the  helve,  and   li-hteth  upon  his  neighbour  that  he  die,  he 
shall  ilee  unto  one  of  tlu)se  cities  and  live ; — inasmuch  as  he 
hated  him  not  in  time  past.    Dcut.  xix.  4 — 6. 
IVhy  do  you  say  unlawfully  ? 

1.  Because  if  a  man  slay  another  in  his  own  defence,  or 
in  that  of  another  person,  or  in  protection  of  his  own, 
or  another  person's  property,  he  is  not  therefore  a  murderer. 
But  it  must  be  observed,  that  we  oug-ht  to  be  very  cautious 
how  we  deprive  a  fellow  creature  of  life,  when  our  own, 
or  that  of  others,  is  not  absolutely  in  danger. 

If  a  thief  be  found  breakiuir  up,  and  be  smitten  that  he  die, 
there  shall  no  lilood  be  shed  for  him.    Exod.  xxii.  2. 

2.  If  a  soldier  kill  a  man  while  fighting  the  battles  of 
his  country,  he  is  not  therefore  a  murderer ;  as  we  do  not 
find  the  profession  of  a  soldier  considered  unlawful  in 
scripture. 

The  soldiers  said.  And  what  sliall  we  do  7     And  he  said  unto 

them,  Do  violence  to  no  man  ;  and  be  content  with  your 

wages.    Lukeiii.  14. 
Jesus  said  of  the  centurion,!  have  not  found  so  great  faith,  no 

not  in  Israel.    Luke  vii.  8.  9. 
Cornelius,  a  centurion  of  the  Italian  band,  was  a  devout  man, 

and  one  that  feared  God,  with  all  his  house,  and  prayed  to 

God  alway.    Acts  x.  1.  2. 

3.  If  a  judge,  in  the  discharofe  of  his  office,  passes  sen- 
tence of  death  upon  a  man,  he  is  not  therefore  a  murderer. 


156  ON   THE   SIXTH    COMMANDMENT. 

Whoso  sheddeth  man's  blood,  by  man"  shall  his  blood  he  shed. 

Gen.  ix.  6. 
If  a  man  come  presumptuously  upon  his  nei2:hbour,  to  slay 

him  with'g-uile  ;  thou  shalt  take  him  from  mine  altar  that  he 

may  die.    Exod.  xxi.  14. 
He  that  killeth  a  man  shall  surely  be  put  to  death.   Lev.  xxiv. 

17.21. 
Whoso  killeth  any  person,  the  murderer  shall  be  put  to  death ; 

ye  shall  take  no  satiKlaction  for  the  hfe  of  a  minderrr,  wliirh 

IS  guilty  of  death:   and  the  land  cannot  be  cleansed  of  tl.e 

blood  that  is  shed  therein,  but  by  the  blood  of  him  that  shed 

it.   Num.  XXXV.  30 — 33. 
If  a  man  smite  his  brother  that  he  die,  the  elders  of  the  city 

shall  deliver  him  to  the  avenger  of  blood  that  he  may  die. 

Thine  eye  shall  not  pitv,  but  life  shall  go  for  hfe,  eye  for  eye, 

tooth  for  tooth,  kc.    Deut.  xix.  11.  13.21. 

Jire  there  any  other  methods  of  breaking  this  commandment^ 

besides  the  act  of  taking  away  a  nian''s  life  in  the  loays 

above  mentioned  ? 

Yes,  by  suicide,  or  killing-  one's  self,  as  did  Saul  and  his 

armour-bearer,  1  Sam.  xxxi.  4;  Ahithophel,  2  Sam.  xvii.  2.3; 

and  .Tudas,  Matt,  xxvii.  5.     We  have  no  right  to  destroy 

that  life  which  God  has  given  us  for  his  glory. 

By  duelling,  i.  e.  two  persons  fighting  with  such  wea- 
pons as  may  cause  death  to  either  of  them. 

By  the  very  common  but  dangerous  practice  of  boxings 

which  sometimes  results  in  the  deatii  of  one  of  the  parties. 

By  assisting  others  to  take  away  a  man's  life  ;  or  by 

allowing  or  advising  them  to  do  it. 

David  slew  Uriah  with  the  sword  of  the  children  of  Amnion. 

•?  Sam.  xii.  9. 
Aiiab  was  charged  with  killing  Naboth,  because  he  permitted 

.Jezebel  to  do  it.    1  Kings  xxi.  8.  19. 
Nebuchadnezzar  was  guilty  of  murder,  although  God  saved  Sha- 
drach,  Meshach,  and  Abednego,  from  the  burning  fiery  fur- 
nace.   Dan.  iii. 
The  chief  priests  and  scribes  sought  how  they  might  kill  Jesus. 

Luke  xxii.  2. 
And  Pilate  gave  sentence  that  it  should  be  as  they  required. 

Luke  xxiii.  24. 
Whence  come  wars  and  fightings  among  you  1  even  of  jour 
lusts  that  war  in  your  members.   James  iv.  1,  2. 
An  attempt  to  murder,  though  .the  deed  be  not  accom- 
])lished,  is  a  breach  of  this  commandment,  and  is  punish- 
able by  the  laws.     Nay,  the  very  intent  to  commit  this 
dreadful  crime,  though  no  steps  be  taken  in  furtherance  of 
it,  makes  us  guilty  in  the  sight  of  God,  and  if  unrepented 
of,  will  expose  us  to  the  vengeance  with  which  he  threat- 
ens all  murderers. 


ON   THE    SIXTH    COMMANDMENT.  157 

How  does  our  Lord  show  us  that  this  commandment  may  be 

broken  in  our  hearts  ? 

He  teaches  us,  in  his  sermon  on   the  niount,  that  he 

who  is  angry  with  his  brother  without  a  cause,  is  guilty  of 

this  sin. 

Whosoever  is  an2;ry  with  his  brother  without  a  cause,  shall  be 

in  danjfcr  of  the  jiudsinient.   Watt.  v.  21,  22. 
Whosoever  hateth  his  l)rother,  is  a  murderer.    1  John  iii.  15. 
We   see  that  God's   couimandment  is  exceeding   broad.     Ps. 
cxix.  96. 

dre  not  those  persons  guilty  of  murder,  who  destroy  the  souls 
of  others,  by  setting  them  evil  examples,  or  by  tempting 
them  to  sin  ? 
Yes. 
If  thou  forbear  to  deliver  them  that  are  drawn  unto  death,  and 

those  that  are  ready  to  be  slain,  Sec.  Pruv.  xxiv.  11.  12. 
When  I  say  to  the  wicked,  Thou  shalt  surely  die  ;  and  thou  div- 
est him  not  warning,  nor  speakcst  to  warn  the  wicked  from 
his  wicked  way,  to  save  his  life :  the  same  wicked  man  shall 
die  in  his  iniquity ;  but  his  blood  will  I  require  at  thine  hand. 
Ezek.  iii.  IS. 
Wo  unto  him  that  siveth  his  neighbour  drink,  that  puttest  thy 
bottle  to  him  and  inakest  him  drunken  also,  that  thou  mayest 
look  on  their  nakedness.    Hab.  ii.  15. 

The  soul  is  of  infinitely  crreater  consequence  than  the 
body,  and  its  destruction  is  therefore  an  infinitely  greater 
injury. 

Many  souls,  it  is  to  be  feared,  have  been  murdered  by 
persecution  and  ridicule.  Beware  how  you  become  par- 
takers in  the  sin  of  those,  who  thus  wantonly  or  maliciously 
seek  to  destroy  the  souls  of  their  companions.  If  a  child 
be  desirous  of  serving  God,  and  refuse  to  join  any  loncrer 
in  the  sins  and  follies  of  his  school-fellows  and  playmates, 
how  common  is  it  to  endeavour  to  laugh  or  persecute  him 
out  of  his  religion  !  And  how  often  does  the  dread  of  sin- 
gularity, and  the  fear  of  becoming  an  object  of  ridicule, 
prevent  persons  from  following  the  dictates  of  their  con- 
science, and  stifle  the  convictions  which  the  Spirit  of  God 
has  awakened  within  them  !  Whenever  you  feel  a  pro- 
pensity to  join  the  common  laugh  on  such  occasions,  re- 
member that  you  are  about  to  commit  murder ! — murder 
of  the  blackest  kind  ! — and  surely  this  wmU  restrain  you. 

What  does  this  commandment  require  ? 
It  commands  us  "/o  hurt  nobody  by  word  or  deed ;    to 
15 


158  ON   THE   SIXTH    COMMANDMENT. 

bear  no  malice  nor  hatred  in  oxir  hearts.^^  It  requires  us  to 
speak  no  provoking  words,  but  to  feel  and  show  all  manner 
of  kindness  in  heart,  word,  and  conduct,  to  our  neighbour. 

Blessed  are  the  peacemakers;  tor  they  shall  be  called  the  chil* 
dren  of  Cxod.    Matt.  v.  9. 

Agree  with  thine  adversary  quickly.   Matt.  v.  25. 

Love  your  enemies,  bless  them  that  curse  you,  do^ood  to  them 
that  hate  you,  and  pray  for  them  that  despitemlly  use  you 
and  persecute  you.    Matt.  v.  44. 

From  witliin.  out  of  tlie  heart  of  men,  proceed  evil  thoughts, 
murders,  kc,    Markvii.  21. 

Do  violence  to  no  man.    Luke  iii.  44. 

Ye  (those  who  souglit  to  kill  Jesus')  are  of  your  father  the 
devil : — he  was  a  murderer  from  the  beginning.    John  viii.  44. 

A  new  commandment  I  give  unto  you,  that  ye  love  one  ano- 
ther.  John  xiii.  34. 

St.  Paul  mentions  as  a  proof  of  an  unconverted  state,  that  men 
are  "  full  of  envy,  murder,  debate,  malignity,  despiteful,  im- 
placable, unmerciful."    Rom.  i.  29,  31. 

Recompense  to  no  man  evil  for  evil.  If  it  be  possible,  live 
peaceably  with  all  men.  Avenge  not  yourselves,  but  ratber 
give  place  unto  wrath  :  for  it  is  written.  Vengeance  is  mine ; 
I  will  repay,  saitli  the  Lord. — Overcome  evil  with  good.  Rom. 
xii.  17 — 21. 

Thou  shalt  not  kill :  love  worketh  no  ill  to  his  neighbour.  Rom. 
xiii.  9,  10. 

Among  the  works  of  the  flesh  are  hatred,  variance,  emula- 
tions, wrath,  strife,  envyings,  murders,  and  such  like.  Gal. 
V.  21. 

Be  ye  angry  and  sin  not :  let  not  the  sun  go  down  upon  your 
wrath.    Eph.  iv.  26. 

Let  all  bitterness,  and  wrath,  and  anger,  and  clamour,  and  evil 
speaking,  be  put  away  from  yon,  with  all  malice ;  and  be  ye 
kind  one  to  another,  tender-hearted,  forgiving  one  another, 
even  as  God  far  Christ's  sake  hath  forgiven  you.  Eph.  iv. 
31,32. 

Put  on  bowels  of  mercies,  meekness,  long-suffering,  forbearing 
one  another,  if  any  man  have  a  quarrel  against  any.  And 
above  all  these  things  put  on  charity.    Col.  iii.  12—14. 

Put  them  in  mind  to  be  gentle,  showing  all  meekness  unto  all 
men  ;  for  we  ourselves  also  were  sometimes  living  in  malice 
and  envy,  hateful  and  hating  one  another : — but  according  to 
his  mercy  he  saved  us,  ?cc.    Tit.  iii.  2 — 5. 

Love  as  brethren,  be  pitiful,  be  courteous;  not  rendering  evil 
for  evil,  or  railing  for  railing,  but  contrariwise,  blessing,  &c. 
1  Pet.  iii.  8. 

LQt  us  love  one  another  ;  for  love  is  of  God.  1  John  iv.  7. 
You  no  doubt  look  on  murder  as  a  very  shocking'  thing, 
and  would  tremble  at  the  very  thought  of  committing  it. 
But  remember,  that  men  do  not  arrive  at  the  height  of 
wickedness  all  at  once,  but  are  led  to  it  by  degrees.  In- 
dulging a  quarrelsome,  envious,   revengeful   disposition, 


ON   THE    SIXTH    COMMANDMENT.  159 

will  bring  you  step  by  step  to  break  through  all  restraints, 
till  at  length  you  will  not  hesitate  to  take  away  even  the 
life  of  a  fellow  creature.  Indeed  quarrelsome,  envious, 
revengeful,  unkind  thoughts,  are  themselves  murder  in  the 
sight  of  God.  0  how  careful  ought  you  to  be  to  cherish  a 
kind,  affectionate,  and  forgiving  disposition ;  and  how 
ought  you  to  dread  giving  way  in  the  least  degree  to  anger, 
envy,  or  an  uncharitable  spirit.  Drunkenness  also  fre- 
quently leads  on  to  murder.  Men  are  usually  quarrelsome 
when  they  are  intoxicated,  and  commit  acts  which  the 
whole  world  could  not  have  persuaded  them  to  do,  when 
in  their  sober  senses.  0  be  sure  you  shun  those  vvicked 
practices,  which  have  ruined  the  souls  and  bodies  of  so 
many,  and  which  may  betray  you  into  crimes  from  which 
you  now  shrink  with  abhorrence. 

And  if  it  be  so  shocking  a  thing  to  become  the  murderer 
of  the  body,  how  much  more  wicked  must  he  be  who  de- 
liberately murders  the  souls  of  his  fellow  creatures  !  Take 
care  what  sort  of  an  example  you  set  to  those  around  you. 
By  setting  a  bad  one  you  may  become  a  murderer.  Take 
care  what  sort  of  advice  you  give  your  companions.  Giv- 
ing them  bad  advice  may  make  you  the  murderer  of  their 
souls  !  Do  not  dare  to  deride  or  laugh  at  religion  in  any 
person,  nor  attempt  in  any  way  to  cause  him"  to  forsake 
God.  Such  conduct  is  murder,  and  he  who  thus  endea- 
vours to  destroy  his  brother's  soul  is  a  murderer. 

As  you  would  wish  not  to  become  a  murderer,  or  the 
victim  of  a  murderer,  shun  the  company  of  disorderly  and 
dissipated  persons ;  as  well  as  that  of  angry  and  furious 
men. 
Make  no  friendship  with  an  angry  man,  and  with  a  furious 
man  thou  shalt  not  go :  lest  thou  learn  liis  ways,  and  get  a 
snare  to  thy  soul.   Prov,  xxii.  24,  25. 
Litany. — From  battle   and  murder,  and  from  sudden  death; 
— from  envy,  hatred,  and  malice,  and  all  uncharitableness, 
good  Lord  deliver  us. 
Quinqiut^esima  Sunday. — 0  Lord,  who  hast  taught  us  that  all 
our  doings,  without  charity,  are  nothing  worth ;  send  thy  Holy 
Ghost,  and  pour  into  our  hearts  that  most  excellent  gift  ot 
charity,  the  very  bond  of  peace  and  of  all  virtues,  without 
which  whosoever  liveth  is  counted  dead  before  thee. 


160  ON   The    SEVENTH    COMMANDMENT. 

ON  THE  COMMANDMENTS. 

*  §  8.    SEVENTH    COMMANDMENT. 

fVfi.iT  is  the  seventh  Commandment  ? 
Thou  shalt  not  commit  adultery. 

The  sixth  commandment  defends  from  bloody  rage  and 
revenge;  the  seventh  from  impure  lusts.     A  depraved  ap- 
petite can  find  no  sweetness  but  in  what  is  forbidden. 
What  is  forbidden  in  this  Commandment? 

1.  Not  only  the  outward  act  of  adultery  is  forbidden,  but 

all  impure  desires,  words,  and  actions.     This  sin  is  called 

Adultery,  when  one  or  both  of  the  parties  are  married  :  and 

Fornication,  when  both  are  unmarried. 

I  made  a  covenant  with  mine  eyes.   Job  xxxi.  1. 

To  deliver  thee  from  the  stransxe  woman ;  for  her  house  in- 

clineth  unto  death.    Prov.  ii.  16.  18. 
To  keep  thee  from  the  evil  woman ;  for  by  means  of  a  whorish 
woman  a  man  is  brought  to  a  piece  of  bread.  Prov.vi.  24.  26. 
Whoso  committeth  adultery  with  a  woman  lackcth  understand- 
ing ;  he  that  doeth  it  destroyeth  his  own  soul.   Prov.  vi.  32. 
Whosoever  looketh  on  a  woman  to  lust  after  her,  hath  commit- 
ted adultery  witli  her  already  in  his  heart.    Matt.  v.  28. 
If  any  man  defile  the  temple  of  God,  him  shall  God  destroy : 
for  the  temple  of  God  is  holy,  which  temple  ye  are.     1  Cor. 
iii.  17. 
Neither  fornicators,  nor  idolaters,  nor  adulterers,  &c.  shall  in- 
herit the  kingdom  of  God.    1  Cor.  vi.  9.  18. 
The  works  of  the  flesh  are  manifest,  which  are  these,  adultery, 
fornication,  uncleannoss,  lasciviousness,  &c.  they  which  do 
such  things  shall  not  inherit  the  kingdom  of  God.   Gal.  v.  19. 
Let  no  corrupt  communications  proceed  out  of  your  mouth. 

Eph.  iv.  29. 
Fornication  and  all  uncleanness,  let  it  not   be  once  named 
among  you,  neither  fllthiness,  nor  foolish  talking — for  this  ye 
know,  that  no  whoremonger,  nor  unclean  person,  nor  covet- 
ous man,  who  is  an  idolater,  hath  any  inheritance  in  the 
kingdom  of  Christ  and  of  God.    Eph.  v.  4,  5. 
Mortify,  therefore,  your  members  which  are  upon  the  earth ; 
fornication,  uncleanness,  inordinate  affection,  and  evil  con- 
cupiscence— for  which  things'  sake  the  wrath  of  God  cometh 
on  the  children  of  disobedience.    Col.  iii.  5 — 8. 
That  every  one  of  you  should  know  how  to  possess  his  vessel 
in  sanctification  and  honour ;  not  in  the  lust  of  concupi- 
scence.   1  Tliess.  iv.  4,  5. 
Flee  also  youthful  lusts.    2  Tim.  ii.  22. 

Whoremongers  and  adulterers  God  will  judge.    Heb.  xiii.  4. 
(  beseech  you  as  stranii;eBs  and  pilgrims,  abstain  from  fleshly 
lusts,  which  war  against  the  soul.    1  Pet.  ii.  11. 


ON   THE    SEVENTH    COMMANDMENT.  161 

The  Lord  knoweth  how  to  reserve  the  unjust  unto  the  day  of 
judgment  to  be  punished  :  but  chiclly  them  that  walk  after 
the  tlesh  in  the  lust  of  uncleanncss.    2  Pet.  ii.  10. 

The  lust  of  the  flesh,  and  the  lust  of  the  eyes,  and  the  pride  of 
life,  is  not  of  the  Father,  but  of  the  world.    1  John  ii.  16. 

The  abominable,  and  murderers,  and  whoremon-jcrs — shall  have 
their  part  in  the  lake  which  burneth  with  fire  and  brimstone. 
Rev.  xxi.  8. 

For  without — (out  of  the  kingdom  of  heaven)  are  whoremongers, 
and  murderers,  and  idolaters,  kc.   Rev.  xxii.  15. 

2.  It  forbids  all  immodest  behaviour  and  dress,  and 
lewd  company. 

The  judgments  of  the  Lord  upon  the  daughters  of  Zion  for 

their  wantonness.   Isa.  iii.  16 — 24. 
Wo  to  the  women  that  hunt  the  souls  of  my  people,  &c.   Ezek. 

xui.  18— 21. 
Evil  communications  corrupt  good  manners.    1  Cor.  xv.  33. 
I  will  that  women  adorn  themselves  in  modest  apparel,  with 

shamefacedncss,  and  sobriety.   1  Tim.  ii.  8 — 10. 
Whose  adorning  let  it  not  be  that  outward  adorning  of  plaiting 

the  hair,  and  of  wearing  of  gold,  or  of  putting  on  of  apparel ; 

but  let  it  be  the  hidden  man  of  the  heart,  even  the  ornament 

of  a  meek  and  quiet  spirit,  which  is  in  the  sight  of  God  of 

great  price.    1  Pet.  iii.  3,  4. 

3.  It  forbids  all  unchaste  books :  writing,  publishing, 
selling,  circulating,  or  reading  them,  and  every  thing 
which  has  a  tendency  to  excite  improper  desires. 

4.  It  forbids  all  gluttony  and  drunkenness. 

When  I  hud  fed  fhein  to  the  fall,  then  they  committed  adultery ; 
they  were  as  fed  horses ;  every  one  neighed  after  his  neigh- 
bour's wife.     Shall  I  not  visit  for  these  things'?   Jer.  v.  7 — 9. 

Take  heed  to  yourselves,  lest  at  any  time  your  hearts  be  over- 
charged with  surfeiting  and  drunkenness.    Luke  xxi.  34. 

The  time  past  of  our  hfe  may  suffice  us,  when  we  walked  in 
lasciviousness.  lusts,  excess  of  wine,  revellings,  banquet- 
ings,  kc.    1  Pet.  iv.  3. 

5.  It  forbids  frequenting  any  place  where  we  are  likely 
to  hear  profane  and  loose  conversation,  because  these 
things  are  calculated  to  excite  impure  thoughts,  and  to  lead 
to  improper  conduct. 

What  is  required  in  this  connnundment  ? 

"  To  keep  my  body  in  temperance,  soberness,  and  chas- 
tity." 
Let  us  walk  honestly,  as  in  the  day ;  not  in  rioting  and  drunk- 
enness; not  in  chambering  and  wantonness;  but  put  ye  on 
the  Lord  Jesus  Christ,  and  make  not  provision  for  the  flesh, 
to  fulfil  the  lust  thereof.   Rom.  xiii.  13,  14. 
I  keep  under  my  body,  and  bring  it  into  subjection.     1  Cor. 
ix.  27. 

15* 


1G2  ON    THE    EIGHTH    COMMANDMENT. 

Let  u^  cic  anse  ourselves  from  all  filthiness  of  the  flesh  and 

spirit.    2  Cor.  vii.  1. 
f^very  man  is  temptod,  when  he  is  drawn  away  of  his  own  lust 
iin<l  eiitioed.     '1  hen   when  lust  hath  conceived,  it  bringeth 
forth  yiti :  and  sin,  when  it  is  finished,  bringeth  forth  death, 
James  i.  14,  1"). 
llernember  what  our  Lord  says,  (Matt.  v.  8,)  "  Blessed 
are  \he  \nue.  in  heart,  for  they  shall  see  God," — therefore 
Pray  to  God  to  '  cleanse  the  thoughts  of  your  hearts,  by 
the  inspiration  of  his  Holy  Spirit,'  and  "to  preserve  you 
t>oin  evil  thotights.  which  assault  and  hurt  the  soul."    Do 
not  expose  yourself  to  temptation  by  eatin^  and  drinking 
to  ex^ess,  by  indulging  in  idleness,  or  frequenting  impro- 
per places  of  amusement,  but  keep  under  your  body,  and 
fly  from  the  first  approaches  of  sin.     Know  ye  not  that 
your  body  is  the  temple  of  the  Holy  Ghost?     How,  then, 
will  you  dare  to  pollute  it  by  such  abominations'?     Belike 
Joseph,   and  whenever  temptation  approaches,  ask  your- 
self. 
How  can  I  do  this  great  wickedness,  and  sin  against  God  ?  Gen. 
xxxix.  9.  11. 

And  pray  that  God  may  never  deal  with  you  as  with  the 
Gentiles,  of  whom  the  apostle  Paul  writes, 
God  also  gave  them  up  to  uncleanness  through  the  lusts  of 
their  own  hearts — being  filled  with  all  unrighteousness,  forni- 
cation, wickedness.  Sec.    Rom.  i.  24 — 29. 
Litany. — From  all  inordinate  and  sinful  desires,  and  fi*om  all 
the  deceits  of  the  world,  the  flesh,  and  the  devil,  good  Lord, 
deliver  us. 
\st  Sunday  in  Lent. — Give  us  grace  to  use  such  abstinence, 
that  our  flesh  being  subdued  to  the  Spirit,  we  may  ever  obey 
thy  godly  motions  in  righteousness  and  true  holiness. 
Purification. — That  so  we  may  be  preseiiteu  unto  thee  with 
pure  and  clean  hearts,  by  the  same  cliy  Son  Jesus  Christ 
our  Lord. 


ON  THE  COMMANDMENTS. 

§  9.    EIGHTH    COMMANDMENT. 

What  is  the  eighth  Commandment  ? 

Thou  shalt  not  steal. 
JVhat  is  forbidden  m  this  commandment  ? 

1.  House-breaking,  highway-robbery,  actual  theft,  and 
all  manner  of  fraud  and  injustice. 


ox   THE    £i«UTH   C«MX1ANDMENT.  163 

The  following  passa^jes  contain  laws  respecting  the  punishment 
of  men  for  stealin-.  Exod.  xxi.  16:  xxii.  1—5.  7—13  Lev 
VI.  1 — 7.    Deut.  xxiv.  7. 

Ye  shall  not  steal,  neither  deal  falsely.   Lev.  xix.  11. 

Thou  Shalt  not  defraud  thy  neighbour,  neither  rob  him.    Lev. 

Ye  shall  do  no  unrighteousness  in  judgment;  in  mete-yard,  in 

weight,  or  m  measure.   Lev.  xix.  35. 
If  thou  sell  aught  unto  thy  neighbour,  or  buyest  aught  of  thv 

neighbour's  hand,  ye  shaU  not  oppress  one  another.     I,ev. 

It  is  naught  it  is  naught,  saith  the  buyer ;  but  when  he  is  gone 
his  way,  then  he  boasteth.    Prov.  xx.  14. 

^^^I'^n^l  ^i»^l*  '^.  ,^"'^^*^  ^  ^  ^^^'  ^ut  afterwards  his  mouth 

shall  be  filled  with  gravel.    Prov.  xx.  17. 
The  curse  shall  enter  into  the  house  of  the  thief.    Zech.  v.  3,  4. 
Defraud  not.    Mark  x.  19.  ' 

Neither  thieves,  nor  covetous,  nor  extortioners,  shaU  inherit  the 

kingdom  of  God.    1  Cor.  vi.  10. 
We  have  renounced  the  hidden  things  of  dishonesty.  2  Cor,  iv.  2. 
That  no  man  go  beyond,  and  defraud  his  brother  in  any  matter. 

1  1  ness.  IV.  6. 

2.  Taking  advantage  of  the  ignorance  of  aaother,  in  buy- 
ing and  selling.*  '' 

3.  The  use  of  false  weights  and  measures  in  seilinff  or 
buying.  *= 

Just  balances,  just  weights,  a  just  ephah,  and  a  just  hin,  shaU 
ye  have.    Lev.  xix.  26. 

Thou  Shalt  not  have  divers  weights,  or  divers  measures,  a  great 
and  a  small.  But  thou  shalt  have  a  perfect  and  a  just  weight, 
a  perfect  and  just  measure  shalt  thou  have.  For  aU  that 
do  such  things,  and  aU  that  do  unrighteously,  are  an  abomi- 

.  y^tio"^  ^"to  the  Lord  thy  God.    Deut.  xxv.  13—16. 

A  false  balance  is  abomination  to  the  Lord :  but  a  just  weight 
IS  his  delight.    Prov.  xi.  1.  ^  & 

Divers  weights,  and  divers  measures,  both  of  them  are  alike 
abomination  to  the  Lord.  Prov.  xx.  10. 

4.  Detaining  from  another  his  just  due;  or  borrowino- 
money  without  any  hopes  of  repaying  it.  " 

The  wicked  borroweth  and  payeth  not  again.   Ps.  xxxvii.  21. 

5.  Receiving  or  concealing  stolen  goods,  is  a  breach  of 
this  commandment. 

6.  A  servant  is  guilty  of  theft,  when  he  injures  or  wastes 
his  master's  property  ;  or  spends,  in  idleness,  the  time  for 
which  he  is  paid. 

^j  f  ^""^^"^  hredk  this  commandment,  when,  by  pre- 
tended sickness  or  want,  they  impose  upon  the  parish  for 
relief,  or  upon  well-disposed  persons  for  charity. 

*  See  note  at  the  end  of  the  section,  page  165. 


164  ON   THE   EIGHTH   COMMANDMENT. 

8.  A  man  breaks  it  when  he  evades  the  taxes. 
Render  unto  Cresar  the  things  which  are  Ciesar's.  Matt,  xxu.21 

Mark  xii.  17. 
Render,  therefore,  to  all  their  dues :  tribute  to  whom  tribute  is 
due.   Rom.  xiii.  7. 

What  does  this  commandment  require  ? 

"  To  be  true  and  just  in  all  my  dealings  :  To  keep  my 
hands  from  picking  and  stealing  ;  and  to  learn  and  labour 
truly  to  get  my  own  living,  and  to  do  my  duty  in  that  state 
of  life,  unto  which  it  shall  please  God  to  call  me." 
Let  him  that  stole  steal  no  more ;  but  rather  let  him  labour, 
working  with  his  hands  the  thing  which  is  frood.  Kph.  iv.2S. 
Whatsoever  things  are  honest,  whatsoever  things  are  just — 
whatsoever  things    are   of  good   report; — think   on   these 
things.   Phil.  iv.  8. 
That  ye  study  to  be  quiet,  and  to  do  your  own  busiBess,  and  to 
work  with  your  own  hands,  as  we  commanded  you ;  that 
we  may  walk  honestly  toward  them  that  are  without,  &c. 
IThess.  iv.  11,  12. 
Now  them  that  are  such,  we  command  and  exhort  by  our  Lord 
Jesus  Christ,  that  with  quietness  they  work  and  eat  their 
own  bread.   2Thpss.  iii.  12. 
Lead  a  quiet  and  peaceable  life  in  all  godliness  and  honesty. 
ITim.  ii.  2. 
It  requires  also  acts  of  mercy,  which  are  a  kind  of  debt 
due  to  the  poor,  and  required  as  such  by  God,  as  sove- 
reign proprietor  of  all. 
Withhold  not  good  from  them  to  whom  it  is  due,  when  it  is  in 

the  power  of  thine  hand  to  do  it.  Prov.  iii.  27. 
He  that  honoureth  his  Maker,  hath  mercy  on  the  poor.     Prov. 

xiv.  31. 
Give  alms  of  such  things  as  ye  have.   Luke  xi.  41. 
Ye  ought  to  support  the  weak,  and  to  remember  the  words  of 
the  Lord  Jesus,  how  he  said,  It  is  more  bJessed  to  give  than 
to  receive.   Acts  xx.  35. 

If  you  have  been  guilty  of  a  fraud,  be  like  Zaecheus, 
(Luke  xix.  8,)  and  restore  to  those  you  have  injured  four- 
fold.    Beware  of  covetousness,  for 
The  love  of  money  is  the  root  of  all  evil.    1  Tim.  vi.  10. 
If  a  person  sets  his  heart  too  much  on  earthly  riches,  he 
may  be  tempted  to  use  some  dishonest  or  improper  means 
to  obtain  them.     Besides,  they  are  very  perishable,  and 
can  never  impart  true  happiness :  seek  not,  therefore,  to 
lay  up  treasures  on  earth  ; 
But  Jay  up  for  yoursolvcs  treasures  in  heaven,  where  neither 
moth  nor  rust  dotli  corrupt,  and  where  tliievcs  do  not  break 
through  nor  steal.    Matt.  vi.  20. 
This  comraandment  is  frequently  broken  by  children. 


\ 


ON    THE    EIGHTH    COMMANDMENT.  165 

How  often  do  they  endeavour  to  cheat  and  over-reach  each 
other  ;  and  what  a  propensity  many  of  them  seem  to  have, 
to  take  wliat  does  not  belong  to  them,  when  ihey  are  not 
observed  !  Some  children  appear  to  suppose,  that  stealino 
from  their  parents  is  no  crime  ;  but  tlie  Bible  says. 
Whoso  robbeth  his  father  or  his  mother,  and  saith,  It  is  no 

transgression ;    the  same  is  the  comparaion  of  a  destroyer 

Prov.  xxviii.  24- 

Repress  every  inclination  to  fraud  or  pilfering.  Say  not 
to  yourself,  "It  is  a  little  thing,"  for  liule  thi'ngs  lead  on 
to  greater.  Th^  habit  w411  grow  with  your  years,  and 
may  finally  bring  you  to  disgrace  and  ruin.  Selfishness  is 
a^ great  enticer  to  theft.  Take  care  you  do  not  indulge  it. 
Cultivate  a  generous  spirit,  and  you  will  cut  off  many 
temptations  to  dishonesty. 

NOTE. 

VARIOCe   WAYS  IN   WHICH   THIS   CO.MMANDMENT  IS  BROKEN. 

"Besides  what  everybody  calls  theft,  there  are  many  practices  whicii 
amount  indirectly  to  much  the  same  thing,  however  disguised  in  the 
world  under  gentler  names.  Thus  in  the  way  of  trade  and  business  :  if 
the  seller  puts  off  any  thing  for  better  than  it  is,  by  false  assertions,  or 
deceitful  arts:  if  he  takes  advantajreuf  the  buyer's  ignorance,  or  particu- 
lar necessities,  or  good  opinion  of  hLm,  to  insist  on  a  largf-r  price  for  it 
than  tlie  current  value,-  or  if  he  gives  Jess  in  quantity  than  he  professes 
oris  understood  to  give,  the  freriuency  of  some  of  these  things  cannot  alter 
the  nature  of  any  of  them ;  no  one  can  be  ignorant  that  they  are  wron^ 
but  such  as  are  wilfully  or  very  carelessly  ignorant :  and  the  declara- 
tion of  sscripture  against  the  last  of  them  is  extended,  in  the  same  place 
to  every  one  of  the  rest.  'Thou  shalt  not  have  in  thy 'bag  divers  weights,' 
a  great  and  a  small :  thou  shalt  not  have  in  thy  house  divers  measures  a 
great  and  a  small.  For  all  that  do  such  thinss,  and  all  that  do  unright- 
eously, are  an  abomination  unto  the  Lord  thy'God.'  "^ 

''On  the  other  hand:  if  the  buyer  takes  advantage  of  his  own  wealth  : 
and  the  pcfverty  or  present  distress  of  the  seller,  to  beat  down  the  price 
of  his  merchandise  beyond  reason  :  or  if  he  buys  up  the  wlioleof  a  com- 
modity, especially  if  it  be  a  necessary  one,  to  make  imniediate  gain  of  it; 
or  if  he  refuses  or  flelays  his  payments  beyond  the  tiaie  within  which, 
by  agreement  or  the  known  course  of  traffic,  they  ought  to  be  made: 
all  such  behariour  is  downright  injustice  and  breach  of  God's  law  For 
the  rule  is,  'if  ttou  sellest  ausht  unto  thy  neighbour,  or  buyestau'^ht  of 
thy  neighbour's  hand,  ye  shall  not  oppress  one  another.'  ° 

"  Again :  borrowing  on  fraudulent  securities,  or  false  representations  of 
our  circumstances,  or  without  intention,  or  without  proper  care  after- 
wards to  repay,:  preferring  the  gratification  of  our  covetousness,  our 
vanity,  our  voluptuousness,  our  indolence,  before  the  satisfying  of  our 
just  debts  :  all  this  is  palpable  wickedness.  And  just  as  bati  is  the  con- 
trary wickednes.s,  of  demanding  exorbitant  interest  for  lemiing  to  igno- 
rant or  thoughtless  persons  :  or  to  extravagant  ones,  for  carrying  on  their 
extravagance ;  or  to  necessitous  ones,  whose  necessities  It  must  con- 
tinually increase,  and  make  their  ruin,  after  a  while,  more  certain,  more 
difficult  to  retrieve,  and  more  hurtful  to  all  with  whom  they  are  concerned. 
Ttie  acxipiure  hath  particjularly  forbidden  it  in  the  last  case,  ajad  ewoined 


366  ON    THE    EIGHTH    COMMANDMENT. 

a  very  (MflFerent  sort  of  behaviour.  '  If  thy  brother  be  waxen  poor,  and 
fallen  in  decay  with  thee,  then  slialt  thou  reheve  him  :  yea,  tliough  he  be 
a  stranger,  or  a  sojourner.  Thou  shalt  not  give  him  thy  money  upon 
usury,  nor  lend  him  thy  victuals  for  increase  ;  but  fear  thy  God,  that  thy 
brother  may  dwell  with  thee.'  And  the  Psalmist  hath  eAprcssed  the  two 
opposite  characters,  on  these  occasions,  very  briefly  and  clearly. — 'The 
wicked  borroweth,  and  payeth  not  again :  "but  the  righteous  sho-weth 
mercy,  and  giveth.' 

"Another  crying  iniquity  is,  when  hired  servants,  labourers,  or  rrork- 
men  of  any  sort,  are  ill  used  in  their  wages  :  whether  by  giving  them  too 
little  :  or,  v/hich  is  often  full  as  bad,  deferring  it  too  long.  The  word  of 
God  forbids  the  last  in  very  strong  terms.  'Thou  shall  not  defraud  thy 
neighbour,  neither  rob  him:  the  wages  of  him  that  is  hired  shall  not 
abide  with  thee,' meaning,  if  demanded,  or  wanted,  'all  night  until  the 
morning.'  '  At  his  day  thou  shalt  give  him  his  hire  ;  neither  shall  the  sun 
go  down  upon  it ;  for  he  is  {)oor,  and  setteth  his  heart  upon  it :  lesl  he  cry 
against  thee  unto  the  Lord,  and  it  be  sin  unto  thee.'  Nay,  the  son  of 
Sirach  carries  it,  with  reason,  (as  I  observed  to  you  on  the  sixth  com- 
mandment,) further  still.  '  The  bread  of  the  needy  is  their  life :  be  that 
defraudeth  the  labourer  of  his  hire  is  a  blood-shedder.' 

"  But,  besides  all  these  instances  of  unrighteousne.ss,  there  are  many 
more  that  are  frequent  in  all  kinds  of  contracts.  Driving  bargains  that 
we  know  are  too  hard;  or  insisting  I'igidly  on  the  performance  of  them, 
after  they  appear  to  be  so:  making  no  abatements,  when  bad  times,  or 
unexpected  losses,  or  other  alterations  of  circumstances  call  for  them  : 
not  inquiring  into  the  grounds  of  complaints,  when  there  is  a  likelihood 
of  their  being  just :  throwing  unreasonable  burdens  upon  others,  merely 
because  they  dare  not  refuse  them :  keeping  them  to  the  very  words 
and  letter  of  an  agreement,  contrary  to  the  equitable  intention  of  it :  or, 
on  the  other  hand,  alleging  some  flaw  and  defect  in  form,  to  get  loose 
from  an  agreement,  which  ought  to  have  been  strictly  ol>served  :  all  these 
fcliings  are  grievous  oppression.  And  though  some  of  them  may  not  be 
in  the  least  contrary  to  law,  yet  they  are  utterly  irreconcilable  with  good 
conscience. '  Human  laws  cannot  provide  for  all  cases,  and  sometimes 
the  vilest  iniquities  may  be  committed  under  their  authority  and  by  their 
means. 

"It  is  therefore  a  further  lamentable  breach  of  this  commandment^ 
when  one  person  puts  another  to  the  charge  and  hazard  of  law,  un- 
justly or  needlessly  ;  or  in  ever  so  necessary  a  law-suit,  occasions  unne- 
cessary expenses,  and  contrives  unfair  delays  :  in  short,  when  any  thing 
is  done  by  either  party  :  by  the  counsel  that  plead  or  advise  in  the  cause, 
or  by  the  judge,  who  determines  it  contrary  to  real  justice  and  equity. 

"indeed  when  persons,  by  any  means  whatever,  withhold  from  another 
his  right ;  either  keeping  him  ignorant  of  it,  or  forcing  him  to  unrea- 
sonable cost  or  trouble  to  obtain  it;  this,  in  its  proportion,  is  the  same 
kind  of  injury  with  stealing  from  him.  To  see  the  rich  and  great,  in  these 
or  any  ways,  bear  hard  upon  the  poor,  is  very  dreadful :  and  truly,  it  is 
little,  if  at  all,  less  so,  when  the  lower  sort  of  people  are  unmerciful,  as 
they  are  but  too  often,  one  to  another.  For,  as  Solomon  observes,  '  a  poor 
man  that  oppresseth  the  poor,  is  like  a  sweeping  rain,  which  leaveth  no 
food.'  But  if  it  be  a  person  ever  so  wealthy,  that  is  wronged,  still  his 
wealth  is  his  own  :  and  no  one  can  have  more  right  to  take  the  least  part 
of  it  from  him,  without  his  consent,  than  to  rob  the  meanest  wretch  in 
the  world.  Suppose  it  be  a  body  or  number  of  men  ;  suppose  it  to  be 
the  government,  the  public  that  is  cheated ;  be  it  of  more  or  less,  be  it  so 
little  as  not  to  be  sensibly  missed  ;  let  the  guilt  be  divided  among  gver  so 
many ;  let  the  practice  be  ever  so  common  ;  still  it  is  the  same  crime, 
however  it  may  vary  in  degrees ;  and  the  rule  is  without  exception,  that 
'no  man  go  beyond,  or  defraud  his  brother  in  any  matter.'"— jS'ecicT's 
lectures,  p.  226. 


ON   THE   NINTH    COMMANDMENT.  167 

ON  THE  COMMANDMENTS. 

§  10s    NINTH    COMMANDMENT. 

IVajiT  iff  the  ninth  Commandment  ? 
Thou  shall  not  bear  false  witness  against  thy  neighbour* 

What  member  oj  the  body  is  this  commandment  intended  to 

restrain  ? 

The  tongue,  which  is  too  apt  to  offentl. 

I  am  "  to   keep  my  tongue  from  evil-speakingr,  Ivin?, 

and  slandering.^'  S'    J    g' 

Keep  thy  ton-ue  from  evil,  and  thy  lips  from  speaking  guile, 

I  will  take  heed  to  my  ways,  that  I  sin  not  with  my  tongue:  I 
will  keep  my  mouth  with  a  bridle.   Ps,  xxxix,  K 

Set  a  watch,  0  Lord,  before  my  moutli;  keep  the  door  of  mv 
hp^   Ps,  cxli.  3.  ^ 

If  any  man  among  you  s^em  to  be  religious,  and  bridleth  not 
his  tongue,  this  man's  religion  is  vain.   James  i,  26. 

The  tongue  is  a  little  member,  and  boasteth  great  things- 
and  the  tongue  is  a  fire,  a  world  of  iniquity:  it  defileth  the 
whole  body,  and  it  is  set  on  fire  of  hell.— The  tongue  can  no 
man  tame;  it  is  an  unruly  evil,  full  of  deadly  poison. 
James  iiu  5 — S, 

What  do  ipu  mean  by  bearing  false  witness  against  your 
neighbour  ? 
Unjustly  accusing  any  one,  whether  on  oath  or  other- 
wise. 
If  a  false  witness  rise  up  against  any  man,  to  testify  agamst 
tiim  that  which  is  wrong;  the  judjes  shall  make  diligent  in- 
quisition;  and  if  the  witness  be  a  false  witness,  then  shall 
ye  do  unto  him  as  he  had  thought  to  have  done  unto  his 
brother.    Deut.  xix.  16 — 19. 
A  false  witness  shaU  not  be  unpunished,  and  he  that  speaketh 
lies  shall  perish.   Prov.  xix.  5.  9.  i-  - 

A  man  that  beareth  talse  witness  against  his  neighbour  is  a 

maul,  and  a  sword,  and  a  sharp  arrow.   Prov.  xxv  18 
Neither  accuse  any  falsely.    Luke  iii.  14. 

Naboth  was  put  to  death  by  false  witnesses.   1  Kinss  xxi.  10 13 

False  witnesses  were  employed  by  the  chief  priests,  that  Jesus 

might  be  put  to  death.   IVIatt.  xxvi.  60. 
Blasphemers,  and  false  accusers,  are  in  the  black  list  of  the  sins 
of  the  last  times.   2  Tim.  iii.  2. 

What  does  this  commandment  forbid? 

1.  It  forbids  evil  speaking. 

Evil  speaking  consists  in  relating  things  to  our  neigh- 
bour's prejudice,  when  the  making  them  known  cannot 


JtdS  ON   THE    KINTH    COMMANDMENT. 

answer  any  good  purpose.     The  facts  stated  may  be  true, 
but  Christian  charity  should  induce  us  to  hide  them.* 

The  Scriptures  place  this  sin  in  the  company  of  the 
worst  of  wicked  actions. 

Thou  shalt  not  so  up  and  down  as  a  tale-bearer  among  thy 
people,    I>>v.  xix.  16. 

Lord,  who  shall  abide  in  thy  tabernacle  ?  He  that  speaketh 
the  truth  in  his  heart,  he  tliat  backbiteth  not  with  his  tongue, 
nor  takcth  up  a  reproach  against  his  neighbour.   Ps.  xv.  1 — 3. 

Out  of  tile  heart  proceed  false  witness,"  blasphemies.  Matt. 
XV.  19. 

Backbiters  and  inventors  of  all  evil  things^  (Rom.  i.  30,)  and 

llevilers  are  ranked  with  those  who  shall  not  inherit  the  kingdom 
of  God.    1  Cor.vi.  10. 

Let  all  evil  speaking  be  put  away  from  you.    Eph,  iv.  31. 

Speak  evil  of  no  man.    Tit.iii.  2. 

Speak  not  evil  one  of  another,  brethren.   James  iv.  11. 

Lay  aside  all  guile,  and  hypocrisies,  and  envies,  and  evil- 
speakings.    1  Pet.  ii.  1. 

2.  It  forbids  lying. 

Lying  is  inventing  falsehoods,  or  reporting  things  with- 
out sufficient  evidence  of  their  truth,  whatever  motive  we 
may  have  in  so  doing.  It  is  speaking  untruths  with  an 
intent  to  deceive,  or  designedly  conveying  in  any  way  an 
impression  different  from  the  truth. f 

*  Further  :  speaking  or  intimating  things  to  any  person's  disadvantaie, 
though  they  be  true,  is  seldom  innocent.  For  rt  usually  proceeds  from 
bad  principles  :  revenge,  envy,  malice,  pride,  ccnsoriousness  ;  unfair  zeat 
for  some  private  or  party  interest :  or  at  best,  from  a  desire  of  appearing 
to  know  more  than  others,  or  mere  impertinent  fondness  of  talking.  Now 
these  are  wretched  motives  for  publishing  what  will  be  hurtful  to  one  of 
our  brethren.  Son)ctimes,  indeed,  bad  characters  and'  bad  actions,  ought 
to  be  known  :  but  much  opener  not,  or  not  to  all  the  world,  or  not  by  our 
means. — Seeker's  Lectures,  p.  2.38. 

t  It  must  now  be  observed  further,  that  though  undoubtedly  those  false- 
hoods are  the  worst,  which  hurl  others  the  most  directly,  yet  fal.^ohoods 
in  general  are  hurtftd  and  wrong.  And  therefore  lying  fall  use  either  of 
words  or  actions  of  known  settled  iniport,  with  purpose  tO  deceive,  is  un- 
lawful. And  those  otfences  of  this  kind,  which  may  seem  the  most  harm- 
less, have  yet  eoimnonly  great  evil  in  them.  Lying  destroys  the  very 
end  of  speech,  and  leads  us  into  perpetual  mist;\kes,  by  the  very  means 
which  God  intended  should  lead  us  into  truth.  It  puts  an  erxl  to  all  the 
pleasure,  all  the  benefit,  all  the  safely  of  conversation.  Nobody  can 
know  on  what  or  whom  to  depend.  For  if  one  person  may  lie,  why  not 
another?  And  at  this  rate,  no  justice  can  be  done,  no  wickedness  be 
prevented  or  punished,  no  business  go  forward.  All  these  mischiefiS 
will  equally  follow,  whether  untruths  be  told  in  a  gross  barefaced  manner, 
or  dissuised  under  equivocations,  quibbles,  and  evasions.  The  sin  there- 
fore is  as  great  in  one  case  as  the  other.  And  it  is  so  great  in  both,  that 
no  sufficient  excuses  can  ever  be  made  for  i*  in  either,  though  several 
are  often  pleaded.— i6i</.  p.  240. 


ON    THE    NINTH    COMMANDMENT.  169 

Tlio  propensity  of  lying  shows  itself  so  early,  tJiat  children  go 
iistray  as  soon  as  thi-y  be  born,  speaking  lies.  They  endea- 
vour to  deceive,  betbre  they  are  able  to  speak.    Ps.  Iviii.  3. 

Tliou  slialt  not  raise  a  false  report.    Exod.  xxiii.  1. 

Neither  lie  one  to  another.    Lev.  xix.  11. 

He  that  worketli  deceit  shall  not  dwell  within  my  house;  he 
that  telleth  lies  shall  not  tarry  in  mv  si.ght.    Ps.  ci.  7. 

I  htte  and  abhor  lyin^;  but  thy  law  do  I  love.    Ps.  cxix.  163. 

Deliver  my  s;)ul,  (")  Lord,  from  lying  lips,  and  from  a  deceitful 
toii-'ue.    Ps.  cxx.  2. 

Tiiese  things  doth  the  Lord  hate,  j'ea,  they  are  an  abomination 
uato  him;— a  lyin'JT  tongue — an  heart  that  deviseth  wicked 
abominations — a  false  witness  tiiat  speaketh  lies.  Prov.  vi. 
16—19. 

The  lip  of  truth  shall  be  established  for  ever:  but  a  lying  tongue 
is  but  for  a  m  )ment.    Prov.  xii.  19. 

Lyin?  lips  are  abomination  to  the  Lord ;  but  they  that  deal 
truly  are  his  delight.    Prov.  xii.  2-2. 

The  Jews  were  ffullty  of  transgressing  and  lying  against  the 
Lord,  conceivins?  and  uttering  from  the  heart  words  of  false- 
hood.   Isa.  lix.  13. 

Swearing  and  lying  were  among  the  sins,  which  should  cause 
the  laud  to  iriourn.    Hos.  iv.  2. 

The  inhabitants  have  spoken  lies,  and  their  tongue  is  deceitful 
in  their  m3Utli,  therefore  will  I  make  thee  sick  in  smiting 
thee.    Mil-,  vi.  12,  13. 

These  are  the  things  that  ye  shall  do,  speak  ye  every  man  the 
truth  to  his  neighbour.    Zech.  viii.  16. 

Ye  are  of  your  father  the  devil.  Vv'hen  he  speaketh  a  lie.  he 
speaketh  of  his  own;  for  he  is  a  liar  and  the  father  of  it, 
John  viii.  44. 

Ananias  and  Sapphira  were  struck  dead  for  telling  lies.  Acts- 
V.  3.  10. 

Speaking  the  truth  in  love,  putting  away  lying,  speak  every 
man  truth  with  his  nei;i:hbour.    Eph.  iv.  ID.  25. 

Lie  not  one  to  another.    Col.  iii.  9. 

The  law  is  made  for  liars,  for  perjured  persons,  &c.  1  Tim. 
i.9,  10.  -         i-J  p  , 

All  liars  shall  havR  their  part  in  the   lake  which  burneth  with 

fire  and  brimstone.    Rev.  xxi.  8. 
There  shall  in  no  wise  enter  into  it  any  thinz  that  defileth,  nei- 
ther whatsoes^er  worketh  abomination,  or  maketh  a  lie.     Rev. 
xxi.  27. 
Without  it — whosoever  loveth  and  maketh  a  he.    Rev.  xxii.  15. 
2.  It  forbids  slandering. 

Slandering  is  lying  and  evil  speaking  joined  together: 
and  the  common  practice  o(  mending  the  stories  that  we 
bear  of  others'  characters,  by  making  additions  to  them,  is 
slander.* 

»  We  alltliink  it  an  injury,  in  the  tenrlcrest  part,  when  barl  impressions 
are  mafleon  others  concerning  us;  and  therefore  should  conscientiousi'.- 
avoi.l  doing  the  same  injury  to  others  :  making  them  designedly,  without  a 
cause,  is  inexcusable  wickedness.    And  even  where  we  intend  qo  barm. 


ItO  d^  frit:   NINTH   COMMA.Nf)MENt. 

Whoso  privily  slandcreth  his  neighbour,  him  will  I  cut  olf.    Ps, 

ci.  5. 
He  that  uttereth  a  slvtnder  is  a  fool.    Prov,  x.  18. 
Anii;els  briuir  not  railins;  accusation  against  them  (dignities)  bc- 

1^)re  the  Lord.   2  Tct.ii.  11. 
Michael,  tha  archangel,  (hirst  not  brin?  against  him  (Satan)  a 
railing  accusatiou  ;   but  sa:d,  The  Lord  rebuke  thee,     Jude  9w 
Avoid  talc-bearing,  and  never  show  a  readiness  to  be- 
lieve evil  of  others,  or  in  any  way  ciicotirage  persons  to 
speak  evil  of  others. 
How  long  will  ye  judge  unjustly  t   Ps.  Ixxxii.  2. 
Tile  north  wiild  d'riveth  away  rftin  :    so  doth  an  sngry  counte* 

nauce  a  backbiting  tongue;    Prov.  >^xv,  23. 
Charity  envieth    not^  belicveth    all    things,  hopeth    all   things. 

1  Cor.xiii.4— 7; 
Not  rendering  railing  for   railing,  but   contrariwise,  blessing 
For  he   that  will  love  lif>   and  see  good  days,  let  him  refrain 
his  toiitjue  from  etil,  and  his  lips  that  they  speak  no  guile. 
!  Per.  iii.9.  10. 
Much  mischief  and  unbappiness  are  occasioned  by  the 
breach  of  this  commandment.      Tale-bearers,  liars,  and 
slanderers,  bring-  areat  trduble  upon  individuals,  and  fre- 
quently cause  divisions  in  families,  and  amonsrst  friends. 
<Be  careful  how,  and   to  whom,  you  repeat  what  you  rriay 
hear.     Never  speak  without  Consideration,  but  ask  your- 
-self,  if  "what  you  are  sjoino-  to  say  is  likely  to  do  any  one 
an   injury.     If  you  find  it  is,  repfess   it.     Be   not  great 
talkers,  remember 
In  the  multitude  of  words  there  wantetli  pot  sin.    Prov.  x.  19, 
And    not   &v.\y  restrain  your  lips,  but  keep  your  heart 
diligently  ;  for  out  of  the  abundance  of  the  heart,  the  mouth 
speaketh.     Do  not  harbour  any  prejudices  in  your  mind, 


we  may  do  a  great  deal.  Whatever  hurts,  in  any  respect,  tlie  reputation 
of  persons,  always  gives  them  great  pain,  and  often  doih  thein  great  pre- 
iudice,  even  in  their  most  important  concerns.  For  indeed  almost  every 
thin^  in  this  vrorld  depends  on  character.  And  when  once  that  hath  suffer- 
ed an  imputation  ;  for  the  most  part,  neither  the  persons  calumniated,  be 
they  ever  so  innocent,  can  recover  it  completely  by  their  own  endeavours, 
jior  the  persons  who  liave  wronged  them,  be  th.ey  ever  so  de.sirous,  re- 
store it  fully  to  its  former  stale  :  thouj;h  certainly  they,  who  rob  others  of 
their  good  name,  or  even  without  design  asperse  it,  are  full  as  much 
bound  to  make  restitution  for  that,  as  for  any  other  damage  which  they 
cause.  But  were  they  not  to  hurt  at  all  the  person  ajjainst  whom  they 
speak,  still  they  hurt  theniselve.s.  and  lessen  the  power  of  doing  good  in 
the  world;  they  often  hurt  their  mnocent  families  by  the  provocations 
which  they  gave;  they  jjrieve  their  friends  ;  they  seta  mischievous  ex- 
ample in  society  ;  and,  if  they  profess  any  relifrion,  bring  a  dreadful  re- 
proach upon  it.  by  a  temper  and  beliaviour  so  justly  hatei'ul  to  mankind. 
'-Seeker's  Lectures,  p.  239. 


ON   THE    TENTH    COMAIANDMENT.  171 

but  try  to  thiiik  well  of  every  one,  on  whose  character  you 
caniu>t  posiiively  decide.     Judge  of  others  with  candour. 
Be  tender  of  your  neighbour's  reputation,  and  be  not  slow- 
to  vindicate  him  when  you  hear  hiu\  wronged.     Above  all, 
be  careful  always  to  speak  the  truth,  and  let  no  profit  or 
advanta-je  tempt  you  to  be  guilty  of  a  lie,  or  an  equivoca- 
tion.    Pray   to   God  to  tame  your  tongue,  and  fill  your 
mouth  witii  wisdom. 
Lila/iy. — Tlaat  it  niaj'  ploase  thee  to  forgive  our  enemies,  per- 
seculovto,  and  slanderers,  and  to   turn    their    Jieails.     From 
envy,  hatred,  and  malice,  and  all  uacharitablenets,  good  L-)rd 
deliver  us. 


ON  THE  COMMANDMENTS. 

§  11.    TENTH    COMMANDMENT. 

IVuAT  is  the  tenth  Commandment  ? 

Thou  shalt  not  covet  thy  neighbour's  house,  thou  shalt 
not  covet  thy  neighbour's  wife,  nor  his  servant,  nor  his 
maid,  nor  his  ox,  nor  his  ass,  nor  any  thing  that  is  his. 
What  does  this  commandment  forbid? 

It  forbids  us  coveting  or  desiring  other  men's  goods,  that 
is,  their  property  of  whatever  kind.  Thus  it  condemns  all 
improper  desires  of  the  heart.  All  the  other  command- 
ments, in  spirit,  forbid  the  evil  desires  and  thoughts  of 
the  heart,  but  this,  in  the  very  letter  of  it.  Covetousness 
is  called  idolatry  because  it  draws  the  heart  from  God,  and 
induces  men  to  place  their  dependence  on  something  else 
than  his  favour  for  their  happiness.  Nothing  can  be  more 
injurious  to  spirituality  of  mind  than  the  indulgence  of  this 
sin.  It  was  by  this  commandment  St.  Paul  was  convinced 
that  he  was  a  sinner. 
I  had  not  known  lust,  except  the  law  had  said,  Thou  shalt  not 

covet.    Rom.  vii,  7. 
The  covetous,  whom  the  Lord  abhorreth.    Ps.  x.  3- 
He  that  hiiteth   covetousness,  shall  proloiig    his   days.     Prov 

xxviii.  16. 
For  the  iniquity  of  his  covetousness  was  I  wroth.   Isa,  Ivii.  17. 
They  covet  fields,  and  take  them  by  violence ;  and  houses,  an 

take  them  away.    Mic.  ii.  2. 
Wo  to  him  that  coveteth  an  evil  covetousness.    Hab.  ii.  9. 
Lay  not  up  for  yourselves  treasures  upon  earth, — ^fbr  where  your 
treasure  is,  there  will  your  heart  be  also.     Ye  cannot  serve 
God  and  mammon.    iNIatt.  vi.  19 — 24. 
Take  heed  and  beware  of  c&vetousno-ss.   Luke  xiL  15. 


172  ON    THE    TENTH    COMMANDMENT. 

I  have  coveted  no  man's  silver  or  ^old.   Acts  xx.  33. 

Thou  Shalt  not  covet.    Rom.  xiii.  9. 

1 1'  any  man  that  is  calleJ  a  brother,  he  covclous  or  an  idolater, 

with  such  an  one  no  not  to  cat.    1  Cor.  v.  11. 
Neither  thieves  nor  covetous  siiall  inherit  the  kingdom  of  God. 

1  Cor.  vi.  10. 

All  uncleanness,  or  covetousness,  let  it  not  be  once  named 
among  you,  as  becometli  saints.    Eph.  v.  3. 

No  covetous  man,  who  is  an  idolater,  hath  any  inheritance  in 
the  kingdom  of  Christ  and  of  God.    Eph.  v.  o. 

Mortify  your  members,  iscc,  inordinate  allection,  evil  concupis- 
cence, and  covetousness,  which  is  idolatry.    Col.  iii.  5. 

In  the  last  times  men  shall  be  covetous,  proud,  haviinc  a  f.)rm 
of  godliness,  but  denying  the  power  thereof.     2  Tim.  iii.  2,  5. 

Let  your  conversation  be  witliout  covetousness.    Heb.  xiii.  5. 

Every  man  is  tempted  when  he  is  drawn  away  of  his  own  lust, 
and  enticed  :  Then,  when  lust  hath  conceived,  it  bringeth 
forth  sin :  and  sin,  when  it  is  finished,  bringeth  forth  death. 
James  i.  14,  15. 

If  ye  have  bitter  envying  and  strife  in  your  hearts,  glory  not. 
jfaines  iii.  14. 

The  lust  of  the  flesh,  and  the  lust  of  the  eyes,  and  the  pride  of 
life,  is  not  of  the  Father,  but  is  of  the  world.    1  John  ii.  16. 

IVJiat  instances  have  we,  in  Script uj-e,  of  the  evil  consequences 

of  indulging  covetousness  ? 
Eve  coveted  the  fruit  of  the  tree,  and  then  took  it.    Gen.  iii.  6. 
Achan's  sin  began  by  coveting;.    Josh.  vii.  20,  21. 
Saul's  covetousness  led  him  to  fly  on  the  spoil  of  the  Amalek- 

ites,  which  was  forbidden.    1  Sam.  xv.  9. 
David's  coveting  Uriah's  wife  led  him  to  adultery  and  murder. 

2  Sam.  xi.  2 — 4. 

Ahab's  covetousness  led  him  to  the  murder  of  Naboth.  1  Kingf> 
xxi.4— 16. 

Gehazi  coveted  the  present  Naaman  brought  for  liis  master,  and 
then  obtained  it  by  a  lie.    2  Kings  v.  20. 

The  young  man  who  could  not  part  with  his  possessions  to  fol- 
low Christ.    Matt.  xix.  2K 

Judas's  covetousness  led  him  to  betray  his  Master.  Matt.  xxvi.  15. 

Balaam  loved  the  wages  of  unrighteousness,  which  caused  him 
to  go  to  curse  the  Lord's  people.    2  Pet.  ii,  1.5. 

Lot  is  the  only  child  of  God  on  record  in  the  Scripture  who  was 
guilty  of  this   sin.     It  led  him  to  choose  his  residence   in 
wicked  Sodotn.    Gen.  xiii.  10. 
We  oug-ht  to  be  content  with  such  things  as  God  gives 
us,  who  provides  for  us  with  fatherly  care,  and  will  with- 
hold notbino-  but  what  would,  in  some  way  or  other,  be 
injurious  to  us. 

Neither  murmur  ye,  as  some  of  them  alsD  murmured,  and  were 
destroyed  of  the  destroyer.    1  Cor.  x.  10. 

I  have  learned,  in  whatsoever  state  I  am,  therewith  to  be  con- 
tent.   Phil.  iv.  11. 

Godliness    witli   contentment,  is  great   gain.    For  we  brought 


ON   THE    TENTH    COMMANDMENT,  173 

nothing  into  this  world,  and  it  is  certain  we  can  carry  nothing 
out ;  atid  having  food  and  raiment,  let  us  be  therewith  content. 
But  tliey  tiiat  xciLl  he  rich,  fall  into  temptation  and  a  snare. 
For  the  love  of  money  is  the  root  of  all  evil :  which,  while 
some  coveted  after,  they  have  erred  from  the  faith,  and  pierced 
themselves  throu^rh  with  many  sorrows.    1  Tim.  vi.  6 — 10. 
Be  content  with  sucii  thing^s  as  ye  have.    Hch,  xiii.  5. 
We  are  forbidden  to  envy  the  advantages  of  others,  so 
as  to  make  us  dissatisfied  with  the  mercies  bestowed  on 
ourselves,  and  lead  us  to  sinful  methods  of  procuring  what 
may  appear  a  more  agreeable  situation. 

Discontent  implies,  that  God  has  not  chosen  so  well  for 
us,  as  we  could  have  done  for  ourselves:  and,  that  we 
have  not  all  we  deserve  to  have :    a   discontented  man 
would  be  so,  whatever  situation  he  was  in. 
Do  not  all  sItis  proceed  from  the  corrupt  principles  of  man'' s 
heart ? 
Yes,  so  our  Lord  teaches. 
From  within,  out  of  the  heart  of  man,  proceed  evil  thoughts, 

— covetousness,  kc.    Mark  vii.  21,  22. 
They  conceive  mischief,  and  brin^c  forth  iniquity.    Isa.  lix.  4. 
Most  men  deceive  themselves,  by  fancying,  that,  if  they 
refrain  from  gross  violations  of  the  law,  they  are  in  a  safe 
state :  therefore,  to  strike  at  the  root  of  disobedience,  we 
have  this  commandment. 

The  poorest  person,  who  is  contented  with   his  station, 
is  far  more  happy  than  a  rich   man,  who  covets  what  he 
does  not  yet  possess.     Thank  God   for  what  you  already 
enjoy,  and  think   how  much  less  comfortable  your  situ- 
ation would  have  been,  if  he  had  dealt  with  you  after  your 
deservings.     Let  not  your  desires  wander  after  forbidden 
objects. 
Keep  your  heart  with  all  diligence,  Prov.  iv.  23;  and  pray 
Create  in  me  a  clean  heart,  Ps.  li.  10;  and 
Incline  not  my  heart  to  covetousness.   Ps.  cxix.  36. 
Collect  fur  St.  Mattkeiu's  day. — Grant  us  grace  to  forsake  all 
covetous  desires,  and  inordinate  love  of  riches,  and  to  follow 
the  same  thy  Son  Jesus  Christ. 

NOTE. 

ON    DISCONTENT. 

Thocgh  our  selfish  desires  were  to  raise  in  us  no  malignity  against  our 
fellow  creatures  ;  yet  if  they  tempt  us  to  launiiur  against  our  Creator; 
and  either  to  speak  or  think  ill  of  that  distribution  of  thinsts,  which  his 
Providence  hath  made;  this  is  fireat  impiety,  and  rebellion  of  the  heart 
against  God:  who  harh  an  absolute  right  to  dispose  of  the  works  of  his 
hands  as  he  pleases;  and  uses  it  always  both  with  justice  and  with  good- 
aess  to  us.  Were  we  innocent,  we  could  none  of  us  demand  more  ad- 
16* 


174  OJV    THE    TE5TH    COIirHTANDMENT. 

rantages  of  any  sort,  than  he  thought  fit  to  give  us:  but  as  we  arp  gniftj 
wrijtches,  far  from  having  a  claiii'i  to  this  or  that  degree  of  h«[>piiiess, 
we  are  every  one  iialjle  to  severe  jxmi^hiuent.  And  therefore,  with  the 
many  comforts  antl  blessings  which  we  have  now,  and  the  eternal  felicity, 
which,  through  the  mercy  of  our  heavenly  Father,  the  merits  of  our 
blessed  Redeen>cr,  and  the  grace  of  tiie  Ho'Jy  Spirit,  we  may,  if  we  will, 
have  hereafter,  surely  we  have  no  ground  to  coinplahn  of  our  cou»hiion. 

But  further  yet:  though  we  may  not  be  conscious  of  what  we  shall 
study  to  hide  from  ourselves,  that  our  desires  carry  ua  eilhtjr  to  beluiye 
or  wish  ill  to  our  neighbours  •,  or  to  repine  against  (ied;  still,  if  they  dis- 
turb and  agitate  our  minds,  if  we  are  eager  and  vehement  about  tlrie  ob- 
jects of  them,  we  are  not  arrived  at  the  state  in  which  we  should  be 
found.  Some  feeling  of  this  inward  tumwlt.  csp«.'cially  on  trying  occasions, 
jiiay  be  unavoidable  by  fallen  man  ;  and  UMire  of  it  ivatural  to  one  ))erson 
than  another:  but,  after  all,  Jt  is  voluntary  indulgence  that  gives  our  ap- 
petites, and  passions,  and  fancies,  tlie  far  greatest  shareof  their  dominion. 
We  intlame  them,  when  else  they  would  be  nioderHte:  we  affect  things, 
for  which  we  have  really  no  liking,  njerely  becanse  they  are  fashiouible  : 
we  create  imaginary  wants  to  ourselves;  and  then  grow  as  earnest  (or 
what  we  might  do  perfectly  well  without,  as  if  the  whole  of  our  felicity 
consisted  in  it.  This  is  a  very  immoral  stale  of  mind  ;  and  hnrries  per- 
sons, almost  irresistibly,  into  aa  immoral  a  course  of  life.  In  proportion 
as  worldly  inclinations  of  any  kind  engage  the  heart,  they  exclude  from 
it  social  atfection,  compasaion,  generosity,  integrity  ;  and,  yet  more  etlec- 
f  ually,  love  to  God  and  attention'  to  tlie  concerns  of  our  future  state.  Nor 
do  they  almost  ever  fail  to  make  us  at  present  miserable,  as  well  as 
wicked.  They  prey  upon  our  spirits,  torment  us  with  perpetual  self-dis- 
like, waste  our  health,  sink  our  character,  drive  us  into  a  thousand  foolish 
actions  to  gratify  them  ;  and  when  all  is  done,  can  never  be  gratified,  so 
as  to  give  us  any  lasting  satisfaction  First,  we  shall  be  full  of  anxieties 
and  fears  ;  when  we  have  got  over  these,  and  obtained  our  wish,  we  shalJ 
quickly  find  it  comes  very  short  of  our  e:xprclation :  then  we  shall  be 
cloyed,  and  fired,  and  wretchedly  languid,  till  some  new  craving  sets  ua 
on  work  to  as  little  purpose  as  the  former  did ;  or  till  we  are  wise  enough 
to  see  that  such  pursuits  are  not  the  way  to  happiness. 

But  suppoying  per.sons  are  not  violent  in  pursuing  the  imagined  good 
things  of  this  world;  yet  if  they  be  dejected  and  grieved,  that  no  more 
of  them  have  fallen  to  their  lot;  if  they  mourn  over  the  inferiohty  of 
their  condition,  and  live  in  a  perpetual  feeling  of  aJSiction  (be  it  ever  so 
calm)  on  that  account ;  or  indeed  on  account  of  any  cross  or  d'sadvan- 
tage  whatever,  belonging  to  the  present  life  :  this  also  is  a  degree,  though 
the  lowest  and  least,  yet  still  a  degree,  of  inordinate  desire.  For  we  are 
not  grateful,  if,  instead  of  taking  our  portion  of  happiness  here  with 
cheerfulness,  and  due  acknowldgements  (or  it,  we  only  la)nent,  that  it  is 
not,  in  this  or  that  respect,  more  considerable ;  and  we  are  not  wise  if 
we  ill)  bitter  it,  be  it  ever  so  small,  by  a  fruitless  sorrow,  instead  of  making 
the  best  of  h.— Seeker's  Lectures,  p.  246. 


fVe  have  now  explained  all  ike  commandments  contained  in 

the  two  tables  of  the  law,-  Do  not  you  feel  that  yoti  have 

broken  them,  and  are  exposed  to  the  curse  pronotmced 

upon  all  transgressors  ? 

Yes;  we,  as  well  as  all   the   rest   of  mankind,   have 

broken  them  in  thought,  word,  and  deed,  and  are  justly 

condemned 


ON    THE    TENTH    COMMANDMENT.  175 

There  is  not  a  just  man  upon  earth,  that  doeth  good,  and  sin- 

neth  not.    Eccl.  vii.  20. 
All  have  sinned  and  come  short  of  the  glory  of  God.     R.om. 

iii.  23. 
By  the  works  of  the  law  shall  no  flesh  be  justified.    Gal.  ii.  16. 
Cursed  is  every  one  that  continueth  not  in  all  thiuvrs  which  are 

written  in  the  book  of  the  law,  to  do  them.    Gal.  iii.  10. 
Wliosoever  shall  keep  the  whole  law,  and  yet  olfend  in  one 

point,  he  is  guilty  of  all.    James  ii.  10. 
In  many  things  we  offend  all.  James  iii.  2. 

rr//ff/  ought  we  then  to  do  7 

We  ouffht  to  pray  that  God  would  make  us  deeply  sen- 
sible of  tlie  (rreatness  and  number  of  our  sins,  and  cause  us 
\o  flee  to  Christ  for  pardon  and  salvation. 
For  thy  name's   sake,  0  Lord,  pardon  my  iniquitj^,  for  it  is 

great.     Ps.  xxv.  U. 
By  him,  all  that  believe  are  justified  from  all  things,  from  which 
ye  could  not  be  justified  by  the  law  of  Moses.    Acts  xiii.  39. 
Christ  is  the  cud  of  the  law  for  righteousness  to  every  one  tliat 

believeth.    Rom.  x.  4. 
Christ  hath  redeemed  us  from  the  curse  of  the  law,  being  made 
a  curse  for  us.    (ial.  iii.  13. 

We  see,  then,  that  the  Bible  is  a  rule  of  life.  It  is  of 
little  use  to  be  able  to  read  it,  unless  our  lives  be  regu- 
lated by  it,  and  unless  we  bring  its  holy  precepts  into  our 
daily  practice. 

Remember,  (2  Pet.  ii.  21,)  it  had  been  better  not  to  have 
known  the  way  of  righteousness,  than  after  you  have 
known  it,  to  turn  from  the  holy  commandment  delivered 
unto  you. 

Apply  the  Scriptures,  and  bring  them  home  to  your- 
selves. Knowledge  puffeth  up.  You  may  have  read  a 
great  deal,  and  you  may  recollect  a  great  deal,  but  this 
will  do  you  no  good,  unless  you  order  your  life  by  its  pre- 
cepts. Try  yourselves  by  your  obedience.  You  must 
obey  one  of  two  masters,  (Matt.  vi.  24.  1  Kings  xviii.  21.) 
Are  you  serving  God  "?  You  perhaps  shrink  from  the 
question.  You  feel  you  are  bad.  But  do  you  wish  to  be 
better"?  Did  you  ever  try  to  be  so  T  Did  you  ever  pray 
for  a  new  heart — a  lieart  to  love  and  serve  him  1  No  man 
ever  kept  God's  commandments  while  in  a  state  of  nature. 
Our  hearts  are  by  nature  so  wicked,  that  we  are  not  able 
to  do  any  good  thing,  nor  even  to  wish  to  do  right,  in  order 
to  please  God.    Rom.  vi.  23.  Phil.  ii.  13. 

Pray  earnestly  to  God  that  he  would  overcome  your 
•vil  heart,  and  give  you  power  to  resist  sin.     The  promise 


176  ON    PRAYER. 

recorded  in  his  word,  (Luke  xi.  11 — 13,)  is  intended  to 
encourage  you. 
Coniniunion  Service. — Lord,  have  mercy  upon  us,  and  write  all 

these  thy  laws  in  our  hearts,  we  beseech  tliee. 
l.s/  Sunday  after  Epipfiany. — Grant  that  we  may  both   per- 
ceive and  know  what  thiiii^s  we  ouirht  to  do,  and  also  may 
have  grace  and  power  faithlully  to  fullil  the  same. 


CHAPTER  X. 
ON  THE  LORDS  PRAYER. 

§   1.    ON    PRAYER. 

Foe  have  now  been  instructed  in  the  three  branches  of  your 
baptismal  vow.     But,  my  good  child.,  know  this,  that 
ihoii  art  not  able  to  do  these  things  of  thyself  nor  to 
walk  in  the  cummand/nenfs  of  God,  and  to  serve  him  ; 
hoio  then  may  you  be  enabled  to  perform  them? 
ThroutrJi  God's  "  special  grace,"  without  which  I  can 
neither  repent,  believe,  nor  obey. 
VVithmit  me  ye  can  do  nothin;;.    John  xv.  5. 
In  me  (tliat  is  in  my  flesh)  dwelleth  no  good  thing.     Rom. 

vii.  IS. 
By  tlie  grace  of  God,  I  am  what  I  am.    1  Cor.  xv.  10. 
Not  that  wo  are  sufficient  of  ourselves  to  think  any  thing  as  of 

ouiselves  ;  but  our  sulhciency  is  of  God.   2Cor.  iii.  5. 
My  grace  is  sufHcient  for  thee.   2  Cor.  xii.  9. 
Strengthened  with  might,  by  his  Spirit,  in  the  inner  man.  Eph. 

iii.'^ie. 
It  is  God  which  worketh  in  you  both  to  will  and  to  do  of  his 

good  pleasure.    Phil.  ii.  13. 
I  can  do  all  things,  through  Christ  which  strengtheneth  me. 

Phil.  iv.  1 3. 
Art.  10.  '  Tile  condition  of  man  after  the  fall  of  Adam  is  such, 
Uiat  he  cannot  turn  and  prepare  himself  by  his  own  natural 
strength  and  good  works,  to  faith,  and  calling  upon  God: 
wherefore  we  liave  no  power  to  do  good  works,  pleasant  and 
acceptable  to  God,  without  the  grace  of  God,  by  Christ,  pre- 
venting us,  that  we  may  have  a  good  will,  and  working  with 
us,  when  we  have  that  good  will.' 

If,  then,  our  hearts  are  wicked,  and  we  are  unable  to 
change  them,  and  if  we   must  perish  everlastingly  if  we 
should  die  in  our  sins  ;  we  see  that  unless  God  help  us, 
no  other  power  can  save  us  from  perishing. 
TVlifit  do  you  mean  by  God''s  special grac^? 
The  influences  of  his  Holy  Spirit,  (which  God  will  give 


ON    PRAYER.  177 

to  all  who  ask  him,)  whereby  their  souls  are  converted, 
comforted,  and  sanctified.* 

Grace  means  favour  freely  bestowed,  and  it  implies  un' 
worthiness  in  the  person  on  whom  it  is  bestowed  The 
salvation  of  the  people  of  God  is  altogether  of  his  grace  • 
It  sprincrs  from  his  grace,  is  carried  on  by  his  ffrace,  and 
IS  completed  by  his  grace,  through  Jesus  Christ,  who  is 
Full  of  Krace  and  truth.     And  of  his  fulness  have  all  we  re- 

•  &iS  loiiTr^^r''--'"'''''  ^"'  ^^"^'^  ^^'"^  ^y  J-- 

Bemg  justified  freely  by  his  i?race.   Rom.  iii.  24.    Tit  iii   7 

gy  ^ra<'(^  y*:  are  saved.    P:ph:  ii.  5. 

Who  hath  saved  us,  and  called  us  with  an  holy  callin-,  accord- 

ing  to  his  purpose  and  ?race.    2  Tim.  i.  9.  "' 

(TOd  giveth  grace  to  the  humble.    1  Pet.  v.  5. 
What  mmt  you  do  to  obtain  the  special  grace  of  God  ? 

I  «  must  learn  at  all  times  to  call  for  it  by  diliaent 
prayer,  and  by  constantly  making  use  of  all  the  o^her 
means  of  crrace ;  they  are  called  the  means  of  grace  be- 
cause, in  the  right  use  of  them,  grace  will  be  besto'wed 
upon  us. 

What  is  prayer  ? 

The  offering  up  of  our  desires  to  God,  and  asking  him 
in  faith  and  patience,  for  such  things  as  are  agreea'ble  to 

J 1 1 S  W  111, 

All  our  mercies  must  come  to  us  from  Got] ;  but  he 
often  makes  us  ask  for  them,  in  diligent  perseverintr  praver 
hefore  lie  gives  them  to  us ;  since  we  set  very  little  valuj 

may  reasonably  hop,  for  il,  <:'.-iJemlymi:"."Heim.i'^^^ 

!?H^;lr[^:;?^o=r^!L?y"LTnrsSl"L?e'rTo'"I1;viri!-^^^^^^ 


ITS  ON    PRAVER. 

upon  those  blessings  which   we  obtain  wiiliout  exertion. 
Ezek.  xxxvi.  37. 

i'our  out  your  iieart  before  him.    Ps,  Ixii.  8. 
"^To  whom  should  jjuur  jjrai/ers  he  addressed ? 

To  God,  in  the  name  of  Christ,  and  trusting  only  in  his 
merits  and  mediation;  therefore  we  conclude  our  j)rayers, 
"Through  .lesus  Christ  our  Lord." 
In  the  niornin.^   will  I  direct  my  prayer  unto  thoo,  and   will 

look  up.    Ps.  V.  3. 
U  thou  that  hearest  prayer,  unto  thee  shall  all  flesh  come.    Ps. 

Ixv.  2. 
No  man  comcth  unto  the  Father  but  hy  mo.   .lohn  xiv.  G. 
Wliatsoever  ye  shall  ask  the  Fatlier  in   my  name,  he  will  give 

it  yon.   John  xiv.  13;  xv.  16;  xvi.  23. 
ThrouL^h  him  (Christ)  we  both  have  access,  by  one  Spirit,  unto 

the  Father.    Eph.  ii.  18. 
There  is  one  mediator  between  God  and  men,  the  man  Christ 

Jesus.    I  Tim.  ii.  5. 
Having;,  therefore,   boldness  to  enter  into  the  holiest  by  the 
blood  of  Jesus — let  us  draw  near  with  a  true  heart,  in  full 
assurance  of  faith.    Hcb.  x.  19 — 22. 

Are  your  prayers  acceptable  to  God,  tvhen  the  heart  is  not  en- 
gaged? 
No:  unless  the  heart  be  engaged,  the  words  can  be  of 
no  avail.  The  Scribes  and  Pharisees  for  a  pretence  made 
long  prayers,  while  they  devoured  widows'  houses. 
Matt,  xxiii.  14.  Prayer  does  not  consist  in  repeating  a 
mere  form  of  words,  though  we  say  them  over  ever  so 
often  :  and  a  person  may  breathe  out  his  desires  to  God 
with  groanings  that  cannot  be  uttered,  and  yet  be  accepted. 
JSuch  seems  to  have  been  the  prayer  of  Moses.  Kxod.  xiv. 
15.  Therefore,  when  we  begin  to  pray,  we  should  try  to 
remember,  that  to  the  God  we  worship,  "all  hearts  are 
open,  all  desires  known,  and  from  him  no  secrets  are  hid." 
May  we  feel  truly  ashamed  to  think  how  many  mercies 
we  have  asked  for,  which  we  did  not  wish  to  have  ;  and 
how  many  sins  we  have  confessed,  on  account  of  which 
we  have  felt  no  sorrow. 
Let  the  words  of  my  mouth,  and  the  meditation  of  my  heart  be 

acT,eptal)le  in  thy  sij^ht.    Ps.  xix.  11. 
Wh<m  tliou  saidst.  Seek  ye  my  face:   my  heart  said  unto  thee. 

Thy  face.  Lord,  will  I  seek.  Ps.  xxvii.  8. 
Rend  your  heart,  and  not  your  jrarments.  Joe!  ii.  13. 
When  thou  praycst,  enter  into  thy  closet ;  and  when  thou  ha'=:t 
shut  thy  door,  pray  to  thy  Father  whicli  secth  in  secret.  But 
when  ye  pray,  use  not  vain  repetitious  as  the  heathen  do : 
for  thev  tliink  that  they  shall  be  heard  for  their  much  speak- 
ing.   Matt.  vi.  6,  7. 


OJf  PRAV£n.  jtr) 

This  people  draweth  nigh  unto  me  with  their  mouth,  and  honour- 

Mark  vii   G      '^'  ''^'  '"''■    ^'^^  ''^''''  ^'^-    ^^*"-  ^^•'  ^  ^l. 

Prayer,  if  properly  engaged  in,  increases  our  faith,  and 
makes  us  more  sensible  of  our  wants.  We  must,-  there- 
fore, pray,  m  order  that  we  may  be  fitted  to  receive  the 
mercies  we  stcmd  in  need  of.  It  is  not  only  the  evidence 
ot  grace  already  communicated,  but  the  means  of  obtain- 
ing more. 

Do  we  need  any  help  in  order  that  we  may  pray  acceptahlu  ? 

tho  H  ;  'l^  ^^""°^  ^'^^  ^"°^'  '^'^^^0"^  ^he  assistance  of 
the  Holy  iSpirit. 

'  "upp'lSZr  'l^?.™r,°/  ^^"''  •■"»  ^P'"'  °f  S--  and  „/ 

I  will  pray  with  the  Spirit,  8cc.    1  Cor.  xiV.  lo 

't'phf vi!  ;F''  "^'"^  ''^  P'^^"  ^"^  supphckon  in  the  spirit. 
We  .are  the  circumcision,  which  worship  God  in  the  spirit.  Phil. 
Praying  in  the  Koly  Ghost.   Jude  20. 

Wiat  are  the  dispositions  which  are  necessary  to  true  pravtr 
and  which  are  produced  in  the  heart  of  the  Chridianhy 
the  Holy  Spirit.  ^ 

1.  Sincerity. 

The  prayer  or  the  upr.Vht  is  his  deli-ht.    Prov.  xv,  S. 

'  \u' viuT^S  ^"e'r.'i1x"l^3."'^"  ''  ^^^"  ^'^'^^^  ^^  "-  ^^^^ 

2.  Humility. 

ies^v'nnh^'/rl'rr' '\^''  solemn  views  of  the  ma» 
jesty  ot  that  God  before  whom  angels  veil  their  face<^ 
Thm.'if''  1''  ''^Kl^^J^'y^'^  the  humWe.    Ps.  ix.  12 
3    Faith  ""^  *^^  *'""'^^^-   P«-^-  17. 

'' Ml^rxxi  II  '^"'^  ^"^  •"  P^^y^^'  b^li^^i"-  ye  shall  receive. 

4.  fervency.  ^>-'. ^±. 
Fer^^nt  in  spirit.    Rom.  xii.  11. 

Janil^'i'Vef''''"*  P'"^"'  "^  ^  ^'^hteous  man  availeth  much. 

5.  Perseverance. 

Continuing  instant  in  prayer.  Rom.  xii  12 

Watchms:  unto  prayer  with  aU  per™ev^rki?e.   Eph.  vi.  IS. 


ISO  ON    PRAYER. 

There  ip  nothing  we  so  easily  tire  of  as  prayer  :  \vhat- 
ever  earnestness  we  may  sometimes  feel,  we  are  very  aj)t 
to  faint,  whe'n  The  sins  we  complain  of  are  not  subdued, 
and  when  the  mercies  we  want  are  not  immediately 
g'ranted  :  therefore  Jesus  spake  the  parable  of  the  unjust 
judge. 

'  hat  men  o-^ht  always  to  pray,  and  not  to  fa:nt.  Luke  xviii,  ]. 
ll'lint.  4ire.  the  different  kinds  of  prayer  ? 

1.  Public  prayer,  or  the  worship  of  God  wiih  the  con- 
Sfreaation  of  his  people,  on  which  occasions  public  forms 
of  prayer  were  used  by  the  Jews. 

Ttie  israf'litcs  had  a  fonn  of  thanksgiving,  when  Ihcj'  offered 
the  first-fruits  of  the  ground.    Deut.  xxvi.  3 — 15. 

The  prayer  used  by  Solomon  at  the  dedication  of  the  temple, 
when  all  Israel  were  assembled,    t  Kings  viii.  .54 — 5(3. 

David's  prayer,  when  the  ark  is  brought  back.  IChron.  xvi. 
7—36. 

Jehosluiphat's  prayer,  when  his  country  was  invaded.  2  Chron. 
XX.  5 — 13. 

King  Hezekiah  commanded  the  Levites  to  sing  praise  unto  the 
Lord,  with  the  words  of  David  and  Asaph.  2  Chron.  xxix. 
29,  30. 

A  form  of  prayer  was  used  when  the  foundation  of  th.e  second 
temple  \Yas  "laid.    Ezra  iii.  10,  11. 

The  whole  multitude  were  praying  without  at  the  time  of  in- 
cense.   Luke  i.  10. 

Peter  and  John  went  into  the  temple  at  the  hour  of  prayer. 
Acts  iii.  1. 

2.  Social  prayer,  the  worship  of  God  v.'ith  our  families 
or  friends. 

Wliere  two  or  three  are  gathered  together  in  my  name,  there  am 
I  in  the  juidst  of  them.    Matt,  xviii.  19,  :2.0. 

These  all  continued  v/ith  one  accord  in  prayer  and  supplication. 
Actsi.  14. 

He  came  to  the  house  of  Mary,  where  many  were  gathered  to- 
gether, praying.    Acts  xii.  12. 

3.  Private  prayer,  or  the  worship  of  God  in  secret.  Ail 
good  men  have  agreed  in  the  necessity  of  this.  Heiigion 
consists  in  walking  with  God,  and  trying  to  please  him  ;  in 
striving  against  sin,  and  making  progress  in  holiness.  A 
life  of  prayer  alone  will  enable  us  thus  to  devote  ourselves 
to  his  service,  and  we  therefore  find  that  all  the  saints  of 
(lod  have  been  men  of  prayer. 

We  have  a  great  many  instances  of  our  Saviour's  retir- 
ing to  pray  alone.  Mark  i.  35.  Luke  xxii.  41. 
Ahratiam.  (ien.  xvii.  18.  20. — Eliezer,  Gen.  xxiv.  12.  56. — Jacobs 
Gen.  xxxii.  24 — 30. — Moses,  Exod.  xvii.  11  ;  xxxiii.  13,  14. — 
Hannah,  1  Sam.  i.  10. — Samuel,  1  Sam.  viii.  C. — David,  2  Sam. 


ON   PRAYER.  181 

XV  31.  — So/omo??,  IKinssiii.  ^.—Jahez,  1  Chron.  iv.  10. — 
DitnuL  Datt.  vi.  10. — The  woman  of  Canaan,  Matt.  xv.  25. — 
Cornelius,  Acts  x.  ^.--Paul,  2  Cor.  xii.  S. 

Should  ive  not  often  he  employed  in   the  holy  exercise  of 
prayer  7 
Yes,  particularly  in  private  prayer. 
Seek  ye  the  Lord  while  he  may  be  found.    Isa.Iv.  6. 
Continuins:  instant  in  prayer.    Rorn.  xii.  12. 
Praying  always  with  all  prayer.    Eph.  vi.  IS. 
In  every  thin^,  by  prayer  anfl  supplication,  let  your  requests  be 

made  known  unto  God.    Phil,  iv,  6. 
Continue  in  prayer  and  wntch  in  the  same.   Col.  iv.  2. 
Pray  without  ceasin?.    1  Thess.  v.  17.  ^  ,    ^      ^         ^. 

1  will  that  men  pray  everywhere,  Lfting  up  holy  hands.    1  Tim. 

Be  ye  sober  and  watch  unto  prayer.    1  Pet.  iv.  7. 
What  authority  have  you  to  expect  that  God  will  hear  prayer  ? 

The  Bible  is  full  of  encouragements  to  pray. 
Thou  Shalt  make  thy  prayer  unto  him,  and  he  shall  hear  thee. 

Job  xxii.  27. 
The  eyes  of  the  Lord  are  upon  the  ris^hteous,  and  his  ears  are 

opcii  unto  their  crv.    Ps.  xxxiv.  15.   1  Pet.  iii.  12. 
Call  upon  me  in  the  day  of  trouble,  I  will  deliver  thee,  and  thou 

Shalt  sjlorify  me.   Ps.  1.  15. 
He  shall  call  upon  me,  and  I  will  answer  him.   Ps.  xci.  15. 
He  will  fulfil  the  desire  of  them  that  fear  him  :  he  also  will  hear 

their  cry,  and  will  save  them.   Ps.  cxlv.  19. 
Before  they  call  I  will,  answer,  and  while  they  are  yet  speaking, 

I  will  hear.    Isa.  Ixv.  24. 
Then  shall  ye  call  upon  ine,  and  ye  shall  go  and  pray  unto  me, 

and  I  will  hearken  unto  you.     And  ye  shall  seek  me,  and 

find  me.  wiien  ye  shall  search  for  me  with  all  your  heart. 

Jer.  xxix.  12,  13. 
They  shall  call  on  my  name,  and  I  will  hear  them.    Zech.  xiii.  9. 
Ask,  and  it  shall  be  iriven  you — if  ye  then  bein;?  evil,  know  how 

to  give  good  gifts  unto  your  children,  how  m.uch  more  shall 

your  Father,  which  is  in  heaven,  give  good  things  to  them 
■  that  ask  him  I   Matt.  vii.  7.  11.  Luke  xi.  13. 
All  things  whatsoever  ye  shall  ask  in  prayer,  believing,  ye  shall 

receive.   Matt.  xxi.  22. 
If  any  man  be  a  worshipper  of  God,  and  doth  his  will,  him  he 

heareth.    John  ix.  31.     *  ^  ,  ,     ^ 

If  ye  abide  in  ine,  ye  shall  ask  w^hat  ye  will,  and  it  shall  be  done 

unto  you.    John  xv.  7.  ,    „ ,  , 

Whosoever  shall  call  upon  the  name  of  the  Lord,  shall  be  saved. 

Rom.  X.  13.  .      ^ 

If  any  of  you  lack  wisdom,  let  him  ask  of  God  that  giveth  to 

all  men  liberally,  and  upbraideth  not,  and  it  shall  be  given 

him.   James  i.  5.' 
The  effectual  fervent  prayer  of  a  righteous  man  availeth  much 

James  V.  16. 

17 


182  ON    PRAVEn. 

If  we  ask  any  thing  according  to  his  will,  he  hoarctli  Us.   1  Jolu 
V.  14.  ^ 

JVhaf  time  should  you  more  especially  set  apart  fur  private 
prayer  ? 
We  should  endeavour  to  live  continually  in  a  spirit  of 
dependence  on  God,  looking  up  to  him  for  protection  and 
blessincr ;    but  we  should   especiallj'^  pray  to  him  in  the 
morning,  before  we  go  to  our  work  and  labour,  that  we 
may  be  preserved  from  the  snares  and  temptations  of  the 
world,  the  flesh,  and  the  devil ;  and  at  night,  before  we 
go  to  rest,  that  we  may  not  lie  down  with  the  sins  of  the 
day  unpardoned. 
My  voice  shall  thou  hear  in  the  morning,  O  Lord.   Ps.  v.  3. 
Eveniui?  and  morning,  anil  at  noon,  will  I  i)ray.    Ps.lv.  17. 
Be  merciful  unto  me;  for  I  cry  unto  thee  daily.   Ps,  Ixxxvi.  3. 
I  have  cried  day  and  night  before  thee.    Ps.  Ixxxviii.  1. 
In  the  morning  shall  my  prayer  prevent  thee.   Ps.  Ixxxviii.  13. 
Let  the  lifting  up  of  my  hands  be  as  the  evening  sacrifice.   Ps. 

cxli.  2. 
Daniel  kneeled  upon  his  knees  three  times  a  day,  and  prayed, 
and  gave  thanks  before  his  God.  Dan.  vi.  10. 

hi  which  of  the  three  kinds  of  prayer  should  that  excellent 
form,  called  the  Lord^s  Prayer,  be  used  7 
It  was  intended  for  our  use  in  each  of  them.  Bishop 
Beveridge  says,  '  Although  we  may  use  many  other  words, 
there  is  nothing  we  can  either  want  or  desire,  that  is  really 
good  for  us,  or  necessary  either  for  life  or  godliness,  but 
we  ask  it  in  this  prayer  of  our  Lord's  composing;  and 
that,  too,  in  the  same  method,  and  in  such  terms  as  he 
himself  would  have  us  ask  it  in,  by  whose  mediation  only 
it  can  be  granted.' 

What  a  melancholy  consideration  is   it,  that  we  may 
justly  fear  there  are  so  few  families  that  pray.     Men  are 
willing  to  do  things  that  have  the  appearance  of  religion, 
while  they  neglect  private  prayer,  or,  if  their  consciences 
will  not  allow  this,  yet  they  pray  in  a  formal  lifeless  man- 
ner, without  any  serious  impressions  of  the  holiness  of 
God,  or  of  the  vast  number  of  their  wants.     May  God 
quicken  us  to  the  performance  of  this  important  duty  ' 
\%t  Sunday  after  Trinify. — 0  God,  the  strength  of  all  those  who 
put  their  trust  in  thee,  mercifully  accept  oiar  prayers;  and  be- 
cause, through  the  weakness  of  our  mortal  nature  we  can  do 
no  good.thing  without  thee,  pirant  us  the  help  of  thj'^  fjrace,  &c. 
Sd  Sunday  after  Trinity. — Grant  that  we,  to  whom  thou  hast 


ON   THE    LORD  S    PRAYER.  183 

given  an  lioarty  desire  to  pray,  may  by  thy  mighty  aid,  be 
defended  and  comforted  in  all  dangers  and  adversities. — 
lOth  Sundaii  after  Trinity. — Let  thy  niercitui  ears,  ()  Lord,  be 
open  to  tile  'prayers  of  thy  huinbie  servants  ;  and  that  they 
may  obtain  their  petitions,  make  them  to  ask  such  things  as 
shall  please  thee. 


ON  THE  LORD'S  PRAYER. 

§  2.    ON    THE    INTRODUCTION. 

Why  do  you  call  this  prayer  the  Lord^s  prayer '? 

We  know  not  what  we  should  pray  for  as  we  ought, 
(Rom.  viii.  26,)  therefore  our  blessed  Lord  gave  it  to  his 
disciples,  as  a  pattern  or  direction,  to  teach  them  what 
should  be  the  subject  of  their  petitions,  as  in  Matt.  vi.  9. 
^fler  this  manner  [or  thus]  pray  ye;  and  also  as  a  form  to 
be  used  in  offering  up  their  petitions  to  God. 

When  ye  pray,  say,  kc.   Lul;e  xi.  2. 
How  many  general  parts  are  there  in  this  prayer? 

Three. 

1.  The  introduction  or  address. 

2.  The  six  petitions. 

3.  The  doxology,  which  is  the  conclusion. 
What  is  the  introduction  or  address  ? 

"  Our  Father  who  art  in  heaven." 
In  what  sense  are  true  Christians  taught  to  call  God  their 
Father  ? 

1.  He  is  their  Father  by  creation. 

Thus  saith  the  Lord,  that  formed  thee  from  the  womb,  &c.   Isa. 

xliv.  24. 
Have  we  not  all  one  Father?     Hath  not  one  God  created  us^ 

Mal.ii.  10. 
We  are  also  his  otTspring.    Acts  xvii.  28. 
There  is   but  one   God,  the  Father,  of  whom  are  all  things. 

1  Cor.  viii.  6. 

2.  He  is  their  Father  by  regeneration.  This  is  neces- 
sary in  order  to  become  a  child  of  God  in  this  exalted 
relation;  and  must  be  wrought  in  us  by  the  power  of  his 
Spirit. 

Israel  is  my  son,  even  my  first-born.   Exod.  iv.  22. 

Except  a  man  be  born  again,  he  cannot  see  the  kingdom  of  God. 

John  iii.  3. 
Beloved,  now  are  we  the  sons  of  God.    1  John  iii.  2. 
Whosoever  believeth  is  bom  of  God.    1  John  v.  1. 


184  ON    THE    lord's    PRAYER  I 

Every  ?ood  and  perfect  j^ift,  comcth  from  the  Father  of  lights. 

James  i.  17. 
Blessed  be  tne  God  and  Father  of  our  Lord  Jesus  Christ,  which 

according  to  his  abundant  mercy  hath  begotten  us  again,  kc. 

1  Pet.  i.  3.  4. 
3.  He  is  their  Father  b)'-  adoption. 
Is  not  he  thy  Father  that  hath  bouj^ht  tiice  ?   Deut.  xxxii.  6. 
Doubtless  thou  art  our  Father,  kc.    Isa.  Ixiii.  16. 
When  ye  pray,  say.  Our  Father.    Luke  xi.  2. 
Ye  have  received  tiie  spirit  of  adoption,  wiiereby  we  cry,  Abba 

Father,  kc.    Horn.  viii.  15, 16. 
Yt'  are  all  the  children  of  God,  by  faith,  in  Christ  Jesus.    Gai 

iii.  26. 
Because  ye  are  sons,  God  hath  sent  forth  the  Spirit  of  his  Son 

into  your  hearts,  crying.  Abba,  Father.    Gal.  iv.  6. 
Wherefore  thou  art  no  more  a  servant,  but  a  son.    Gal.  iv.  7. 
Predestinated  unto  the  adoption  of  children  by  Jesus  Christ 

Eph.  i.  5. 
Our  Lord  Jesus  Christ,  of  whom  the  whole  family  in  heaven 

and  earth  is  named.    Eph.  iii.  14,  15. 
What  manner  of  love  the  Father  hath  bestowed  upon  us,  that 

we  should  be  called  the  sons  of  God.    1  John  iii.  1. 
They  are  admitted  to  all  the  privileges  of  children. 
A  Father  provides  for  his  child. 
Your  Father  knoweth  what  things  ye  have  need  of,  before  ye  ask 

him.    Malt.  vi.  8.  • 

What  man  is  there  of  you  whom  if  his  son  ask  bread,  will  he 

give  him  a  stone  1    Matt.  vii.  9. 
If  ye,  then,  being  evil,  know  how  to  give  good  gifts  unto  your 

chMdren,  how  much  more  shall  your  heavenly  Father  give 

the  Holy  Spirit  to  them  that  ask  himl    Luke  xi.  13. 
He  chastens  his  children. 
As  a  man  ciiasteneth  his  son,  so  the  Lord  thy  God  chasteneth 

thee.    Deut.  viii.  5. 
Whom  the  Lord  loveth,  he  chasteneth.    Heb.  xii.  6. 
We  have  had  fathers  of  our  flesh,  which  corrected  us,  and  we 

gave  them  reverence,  shall  we  not  much  rather,  &c-   Heb. 

xii.  9. 

Yet,  he  pities  them. 
Like  as  a  father  pitieth  his  children,  so  the  Lord,  &c.    Ps.  ciii.  13. 

Honour  is  due  from  the  son  to  his  father. 
A  son  honoureth  his  father. — If,  then,  I  be  a  father,  where  is 

mine  honour  !    Mai.  i.  6. 

Children  bear  a  likeness  to  their  parents,  and  endeavour 
to  resemble  them.  If  we,  then,  be  the  children  of  God, 
we  shall  make  it  our  study  and  delight  to  conform  our- 
selves to  his  image. 

Adam  begat  a  son  in  his  own  image.    Gen.  v.  3. 

Be  ye  holy,  for  I  am  holy.    Lev.  xi.  44  ;  xix.  2.   1  Pet.  i.  16. 

Be  ye  followers  (imitators)  of  God,  as  dear  children.    Eph.  v.  1 


ON    THE    INTRODUCTION.  185 

The  privilege  of  sonship  is  given  to  all  who  receive  the 
Lord  Jesus.  John  i.  12. 

Ask  yourselves,  Are  you  the  children  of  God? 

If  you  are  living  in  sin,  like  the  world  around  you,  you 
have  no  right  to  the  title  of  children  of  God,  for  ye  are  of 
your  father  the  devil,  yet  hear  the  exhortation — 
Come  out  from  amon^  thern,  and  be  ye  separate ;  and  I  will 
receive  you,  and  will  be  a  father  unto  you,  and  ye  shall  be 
my  sons  and  dauijhters,  saith  the  Lord  Almighty.   2  Cor.  vi. 
17,  18. 
In  the  spirit  of  the  Prodigal  Son,  (Luke  xv.  18,)  arise, 
and  go  to  your  Heavenly  Father,  and  say  unto  him, — Fa- 
ther, I  have  sinned  against  heaven,  and  before  thee,  and 
am  no  more  worthy  to  be  called  thy  son  ;  and  you  will  be 
welcomed,  even  as  he  was;  for  Christ  hath  told  us, 
I  ascend  unto  mj'  Father  and  your  Father ;  and  to  my  God  and 
your  God.   John  xx.  17. 

WTiy  are  you  taught  to  address  God  as  Our  Father? 

To  point  out  to  us  the  duty  of  loving  all  mankind,  and 
of  praying  for  others  as  well  as  for  ourselves. 

True  Christians  should  endeavour  to  cultivate  a  spirit  of 
love,  even  to  their  enemies,  much  more,  therefore,  to  those 
who  belong  to  the  family  of  God. 
Pray  for  them  that  despitefuUy  use  you,  and  persecute  you,  that 
ve  may  be  the  clUldren  of  your  Father  which  is  in  heaven. 
Matt.  V.  44.  45. 
There  is  one  God  and  Father  of  all.   Eph.  iv.  1 — 6. 
Prayini^  always  with  all  prayer — for  all  saints.    Eph.  vi.  IS. 
Love  as  brethren,  not  rendering  evil  for  evil,  but  contrariwise 
blessing.    1  Pet.  iii.  8,  9. 

IVhy  are  you  taught  to  address  God  as  Our  Father  who  art 
in  heaven.     Is  he  not  everywhere  present  ? 
Yes  :  he  fills  both  heaven  and  earth  with  his  presence, 
but  his  throne  is  in  heaven,  where  his  glory  is  more  espe- 
cially manifested,  and  his  blessings  communicated  to  the 
holy  angels,  and   the  spirits  of  just  men  made  perfect. 
Being  in  heaven,  he  has  all  power,  and  is  able  to  do  ex- 
ceeding abundantly  for  all  those  who  call  upon  him,  above 
all  they  can  ask  or  think ;  but  when  we  consider  the  ma- 
jesty of  our  heavenly  Father,  we  must  approach  him  witli 
the  utmost  reverence  and  humility. 
LJehold.  now   I   have   taken   upon   me  to  speak  unto  the  Lord, 

which  am  but  dust  and  ashes.    Gen.  xviii.  27. 
I  will  be  sanctified  in  them  that  come  nigh  me.    Lev.  x.  3. 
17* 


186  ON    THE    lord's    PRAYER: 

Behold,  the  heaven  of  heavens  cannot  contain  thee.   2  Chron. 

vi.  18. 
The  Lord's  throne  is  in  heaven :  his  eyes  heliold,  his  eyehdii 

try,  the  children  of  men.    Ps.  xi.  4. 
Unto  thee  lift  I  up  mine  eyes,  O  thou  that  dweUest  in   the 

heavens.    Ps,  cxxiii.  1. 
Whither  shall  I  ^o  from  thy  Spirit?  or,  whither  shall  I  flee  from 

thy  presence  1    Vs.  cxxxix.  7 — 10. 
Keep  thy  foot  when  thou  jroest  to  the  house  of  God ;  and  be 

more  ready  to  hear,  than  to  <i:ive  the  sacrifice  of  fools.     For 

God  is  in  heaven,  and  thou  upon  earth.    Keel.  v.  1,2. 
I  dwell  in  the  hiiijh  and  holy  place,  with  him  also  that  is  of  a 

contrite  and  humble  spirit.    Isa.  Ivii.  lo. 
We  have  a  great  Higli  Priest,  that  is  passed  into  the  heavens, 

Jesus,  the  Son  of  God.    Heb.  iv.  14. 
Looking  unto  Jesus, — who — is  set  down  at  the  right  hand  of 

the  throne  of  God.    Heb.  xii.  2. 
Wherefore  let  us  have  grace,  whereby  we  may  serve  God  ac- 
ceptably with  reverence  and  gorily  fear.    Heb.  xii.  28. 
Many  of  the  prayers  recorded  in  the  Scriptures,  begin 
with  the  mention  of  God's  glorious  attributes,  as  those  of 
Solomon,  1  Kings  viii,  23. — HezfA'/f/A,  2Kings  xix.  15. — Jehosha- 

phaf,  2  Chron!  xx.  6.  —  Nekcnnah,  Neh.  i.  5.  —  Jeremiah,  Jer. 

xxxii.  17.  —  Daniel,  Dan.  ix.  4. —  Our  Lord,  Matt.  xi.  25. — 

Peter  and  John,  Acts  iv.  24. 

When  we  enter  into  the  presence  of  the  King  of  kings, 
to  offer  him  our  petitions,  may  we  always  have  a  sense  of 
his  majesty  on  our  minds. 
Collect  for  Christmas  day. — Grant  that  we,  being  regenerate. 

and  made  thy  children  by  adoption  and  grace,  may  daily  be 

renewed  by  thy  Holy  Spirit. 


ON  THE  LORD'S  PRAYER. 

§    3.    ON    THE    FIRST    PETITION. 

How  many  petitions  are  contained  in  the  Lord^s  Prayer  ? 

Six.  The  first  three  respect  the  glory  of  God,  and  the 
last  three  have  a  reference  to  our  own  benefit,  and  that  of 
the  whole  human  race.  "  1  desire  my  Lord  God,  our 
heavenly  Father,  who  is  the  giver  of  all  goodness,  to  send 
his  grace  unto  me,  and  to  all  people,  that  we  may  worship 
him,  serve  him,  and  obey  him,  as  we  ought  to  do." 
TVhat  is  the  first  petition  ? 

"  Hallowed  be  thy  name." 
What  do  you  mean  liy  the  name  of  God  ? 

God  himself,  and  all  his  perfections.     See  remarks  on 
the  first  article  of  the  Creed. 


THE    FIRST    PETITION.  187 

The  Lord  proclaimed  the  name  of  the  Lord,  The  Lord  God 
merciful  and  s^racious,  long-sulfering,  and  abundant  in  good- 
ness and  truth,  kc.    Kxod.  xxxiv.  5 — 7. 
How  excellent  is  thy  name,  in  all  the  earth.    Ps.  viii.  1.  9. 
They  that  know  thy  name  will  put  their  trust  in  thee.    Ps. 

ix.  10. 
In  thy  name  shall  they  rejoice  all  the  day.    Ps.  Ixxxix.  16. 
Let  them  praise  thy  great  and  terrible  name,  for  it  is  holy.    Ps. 

xcix.  3. 
Holy  and  reverend  is  his  name.    Ps.  cxi.  9. 
His  name  alone  is  excellent.    Ps.  cxlviii.  13. 
The  name  of  the  Lord  is  a  strons;  tower.    Prov.  xviii.  10. 
The  Lord  of  hosts  is  his  name.    Jer.  x.  16. 
(Christ  says)  I  have  manifested  thy  name  unto  the  men  which 

thou  gavest  me  out  of  the  world.  John  xvii.  6. 
JVhaf  do  you  mean  by  the  word  hallowed  ? 

Sanctified  or  reverenced. — To   hallow  any  thing,  is  to 
consider  it  as  holy,  and  to  treat  it  as  such. 
Give  unto  the  Lord  the  e:lory  due  unto  his  name.    Ps.  xcvi.7,  8. 
Let  all  the  creation  praise  the  name  of  the  Lord.    Ps.  cxlviii.  13. 
Sanctify  the  Lord  of  hosts  himself.    Isa.  viii.  13. 
They  shall  sanctify  my  name.    Isa.  xxix,  23. 
Sanctify  the  Lord  God  in  your  hearts.    1  Pet.  iii.  15. 
What  is  the  substance  of  this  petition  ? 

We  ask  that  God's  name,  and  all  that  concerns  his  ser- 
vice, may  be  universally  known  and  reverenced. 
God  is  greatly  to  be  feared  in  the  assembly  of  the  saints,  and 
to  be  had  in  reverence  of  all  them  that  are  about  him.    Ps. 
Ixxxix.  7. 

We  are  to  prefer  the  glory  of  God  before  all  other  con- 
siderations. Not  that  we  can  add  any  thing  to  it  by  our 
poor  and  imperfect  services,  but  that  we  should  feel  desi- 
rous to  see  it  displayed  in  all  actions  and  events,  and  be 
willing  to  be  made  the  instruments  in  the  hand  of  God  of 
effecting  it. 
Glorify  God  in  your  body,  and  in  your  spirit,  which  are  God's. 
1  Cor.  vi.  20. 
In  this  petition  we  beg  of  God  to  bestow  upon  us  such 
graces  as  are  needful,  to  enable  us  to  glorify  him  in  the 
world.  We  have  g^reat  cause  to  be  fervent  in  the  petition 
of  our  Saviour,  (.lohn  xii.  27,  28,)  Father,  glorify  thy 
name  ;  when  we  consider  how  many  blaspheme  his  name, 
set  at  defiance  all  his  threatenings  against  them,  and  de- 
spise all  the  offers  of  mercy  made  to  them.  The  Jews 
were  not  allowed  to  mention  the  name  of  God,  but  in  de- 
votion, or  in  taking  an  oath. 

Whilst  you  pray  thus,  you  should  be  careful  to  show,  by 


188  ON    THE    LOfto's    PRAYER: 

your  actions,  that  you  sincerely, desire  what  you  ask  for. 
You  should  hallow  God's  name,  by  trusting  in  his  mercy 
in  Christ  Jesus,  and  by  living-  to  his  service  and  glory. 
Collect,  2d  Sunday  after  Trinily. — Make  us  to  have  a  perpe- 
tual fear  and  love  of  thy  holy  "name,  through  Jesus  Christ  our 
Lord. 


ON  THE  LORD'S  PRAYER. 

§  4.    THE    SECOND    PETITION. 

TVhat  is  the  second  petition  ? 

"Thy  kingdom  come." 
What  do  you  understand  by  the  kingdom  of  God? 

1.  The  kingdom  of  his  grace  here,  or  his  reign  over 
the  hearts  of  his  children.  This  is  called  the  Church  mi- 
litant, which  implies  the  opposition  which  the  people  of 
God  meet  with,  and  the  continued  warfare  they  are  en- 
gaged in,  with  the  world,  the  flesh,  and  the  devil. 

2.  The  kingdom  of  his  glory  hereafter,  of  which  his 
children  are  in  expectation,  and  which  will  commence 
when  all  enemies  are  subdued.  Then  the  saints  of  the 
Most  High  shall  have  uninterrupted  peace,  and  praise  shall 
be  their  employment  for  ever.  It  is,  therefore,  called  the 
Church  triumphant. 

The  kingdom  of  Christ  is  erected  to  destroy  the  king- 
dom of  Satan,  who  yet  rules  in  the  hearts  of  the  children 
of  disobedience;  being  led  captive  by  him  at  his  will. 
What,  then,  are  you  taught  to  pray  for,  when  you  say.  Thy 
kingdom  come  ? 
1,  That  God  would  enlarge  his  kingdom  of  grace  on 
earth,   b}--  spreading   the  knowledge  of  his  gospel  ;  and 
bringing  all  the  kingdoms  of  the  world   to  be  the  king- 
doms of  our  Lord  and  of  his  Christ.     More  especially  we 
are  to  entreat  him  to  turn  the  hearts  of  men  unto  him,  and 
make  them  not  only  nominal,  but  real  Christians. 
That  thy  way  may  be  known  upon  earth,  thy  saving  health 

among  all  nations.    Ps.  Ixvii.  2. 
Pray  for  us,  that  the  word  of  the  Lord  may  have  free  course, 
and  be  glorified.    2  Thess.  iii.  1. 

What  promises  have  we  that  this  shall  be  the  case  ? 
I  shall  give  thee  the  uttermost  parts  of  the  earth  for  thy  pos- 
session.  Ps.  ii.  8. 


THE    SECOND    PETITION.  189 

He  shall  have  dominion  also  from  sea  to  sea — all  nations  shall 

call  him  blessed.    Ps.  Ixxii.  8 — 17. 
The  mountain  of  the  Lord's  house  shall  be  established  in  the  top 

of  the  mountains;   and  all  nations  shall  tlow  unto  it.   Isa.  ii. 

2,  3.  Mic.  iv,  1 — 5. 
The  earth  shall  be  fuU  of  the  knowledge  of  the  Lord,  as  the 

waters  cover  the  sea,    Isa.  xi.  9. 
The  desert  shall  rejoice,  and  blossom  as  the  rose.  Isa.  xxxv.  1 — 10. 
His  kingdom  shall  not  be  destroyed,  and  his  dominion  shall  be 

even  unto  the  end.    Dan.  vi.  26. 
His  dominion  shall  be  even  to  the  ends  of  the  earth.    Zech. 

IX.  10. 
The  Lord  shall  be  King  over  all  the  earth.    Zech.xiv.  9. 
This  gospel  of  the  kingdom  shall  be  preached  in  all  the  world. 

Matt.  xxiv.  14. 
The  kingdoms  of  this  world  are  become  tlie  kingdoms  of  our 

Lord  and  of  his  Christ.    Rev.  xi.  15. 

How  fervently  should  we  implore  a  blessing  on  the  ef- 
forts of  Missionary  and  Bible  Societies,  and  all  other  means 
of  extending  Christ's  kingdom,  that  through  them  God 
may  extend  the  knowledge  of  the  only  way°of  salvation  ; 
and  what  anxiety  should  we  feel  to  promote  real  religion  in 
the  world  by  every  means  in  our  power. 

2.  We  should  pray,  that  he  would  set  up  and  perfect 
his  kingdom  in  our  own  hearts,  that  the  Lord  may  reign 
over  our  wills  and  affections,  and  that  all  our  corruptions 
may  be  totally  subdued. 

That  as  sin  hath  reigned  unto  death,  even  so  might  grace  reign 

through  righteousness  unto  eternal  life.    Rom.  v.  21. 
That  Christ  may  dwell  in  our  hearts  by  faith.    Eph.  iii.  16. 
Uho  hatli  delivered  us  from  the  power  of  darkness,  and  hath 
translated  us  into  the  kingdom  of  his  dear  Son.    Col.  i.  13. 
We  should  remember  that  Christ's  kingdom  is  not  of 
this  world,  (John  xviii.  36,)  and  that  it  does  not  consist  in 
zeal  for  our  own  party  and  opinions  ;  but  that 
The^  kingdom  of  God  is  righteousness,  and  peace,  and  ioy,  in 
the  Holy  Ghost.    Rom.xiv.  17.  -t-        »  j  jj 

3.  We  should  pray  that  he  would  fulfil  the  expectations 
of  those  who  long  for  the  appearance  of  his  kino-dom  of 
glory,  described  in  the  following  passages  : 

The  Lord  himself  shall  descend  from  heav'en  with  a  shout,  with 
the  voice  of  the  archangel,  and  with  the  trump  of  God,  8cc. 
1  Thess.  IV.  16 — 18. 

When  he  shall  come  to  be  glorified  in  his  saints,  and  to  be  ad- 
mired in  all  them  that  believe.    2  Thess  i   10 

Behold  the  tabernacle  of  God  is  with  men,  ami  lie  will  dwell 
with  them,  &c.  And  God  shaU  wipe  away  all  tears  from 
their  eyes.    Rev.  xxi.  3, 4.  ^  j 

Even  so,  come,  Lord  Jesus.   Rev.xxii.  20. 


190  ON    THE    lord's    PRAYER  : 

Colled,  Good  Friday. — Have  mercy  upon  all  Jews,  Turks,  In- 
fidels, and  Heretics,  and  take  from  them  all  ignorance,  hard- 
ness of  heart,  and  contempt  of  thy  word. 

BuHal  Service. — [That  it  may  please  thee,  of  thy  gracious  good- 
ness, shortly  to  accomplish  tlie  number  of  thine  elect,  and  to 
hasten  thy  kingdom ;]  that  we,  with  all  those  who  are  depart- 
ed in  the  true  faith  of  thy  holy  name,  may  have  our  jjerfect 
consummation  and  bliss,  both  in  body  and  soul,  in  thy  eternal 
and  everlasting  glory.* 


ON  THE  LORD'S  PRAYER. 

§  5.    THE    THIRD    PETITION. 

Wff-iT  is  the  third  petition  ? 
"Thy  will  be  done  on  earth  as  it  is  in  heaven." 
This  petition  seems  to  include  the  two  former,  for,  as  far 
as  God's  name  is  hallowed,  and  his  kingdom  established, 
so  far  is  his  will  done. 
What  is  the  wilt  of  God? 

The  will  of  God  is  either  secret  or  revealed.     With  that 
part  of  the  will  of  God  which  he  has  thought  proper  to 
keep  secret,  we  have  nothing  to  do. 
Secret  things  belong  unto  the  Lord  our  God  a,   but  those  things 
which  are  revealed  belong  unto  us  and  our  children  for  ever, 
that  we  may  do  all  the  word-  of  this  law.    Deut.  xxix.  29, 
The  revealed  will  of  God  is,   that  sinners  should  be 
saved  through  faith  in  Christ  Jesus,  and  sanctified  by  the 
Holy  Spirit,  and  that  his  name  should  be  glorified  by  all 
his  creatures,  and  in  all  his  vi'orks. 
It  is  not  the  will  of  your  Father  which  is  in  heaven,  that  one 

of  these  little  ones  should  perish.    Matt,  xviii.  14. 
This  is  the  will  of  him   that   sent  me,  that  every  one  which 
seeth  the  Son,  and  believeth  on  him,  may  have  everlasting 
hfe.    John  vi.  40. 
In  every  thing  give  thanks:    for  this  is  the  will  of  God,  in 

Christ  Jesus,  concerning  you,    1  Thess.  v.  18.  . 
Submit  yourselves  to  every  ordinance  of  man,  for  the  Lord's 

sake:   for  so  is  the  will  of  God.    1  Pet.  ii.  13 — 15. 
The  Lord  is  not  willing  that  any  should  perish,  but  that  all 

should  come  to  repentance.    2  Pet.  iii.  9. 
Flow  is  the  will  of  God  made  known  to  us  ? 

We  may  in  some  measure  know  it,  from  the  works  of 
his  providence  ;  but  it  is  more  clearly  revealed  to  us  by 

*  Tlie  first  part  of  this  extract  is  to  be  found  in  the  English,  but  not  m 
the  American  Prayer  Book. 


THE    THIRD   PETITION.  191 

the  holy  Scriptures.     Conscience  also  informs  us,  in  some 
degree,  of  it,  for  St.  Paul  says, 
^^'en  the  (uMitiles  show  the  work  of  the  law  (which  is  the  wiU 

ot  God)  writtiMi  111  tlit'ir  hearts,  their  ronscjonce  -Mho  bearine 

witness,  and  ihoir  thouf,'lit;^  tile  meanwhile  accusins  or  else 

excusing  one  another.    J:oni.  ii.  14,  lo. 
If  any  man  /rj7/  d,>  his  will,  he  shall  know,  ko.   John  vii    17 
Ihe  spirit  of  man  is  the  cauole  of  the  Lord.    Prov.  xx   27  '      * 
The  Lord ^s  voice  cricth  unto  the  city;  Hear  ye  the  rod,  and 

who  hath  appointed  it.    ^Lc.  vi.  9. 
He  left  n  it  himself  without  witness,  in  that  he  did  ffood  and 

gave  us  rain  from  heaven,  and  fruitful  seasons,    lets  xiv.  17. 
The  mvisible  things  of  hi>n  from  the  creation  of  the  world  are 

Rom   i  ^2o"'      '""  ""^^'■•'^^O'^'^  ^y  the  things  that  are  made. 
The  law  is  holy,  and  the  commandmetit  holy,  and  iust,  and 

^ood  — J  or  we  know  that  the  law  is  spiritual.     Kom.  i  •.. 

Should  not  those  who  offer  up  this  petition  be  careful  to  live 
according  to  its  meaning  ? 
Yes. 

1.  They  should  believeand  obey  what  God's  holy  word 
declares  and  requires. 
I  deliL^ht  to  do  thy  will.  O  God.    Ps.  xl.  8. 
I  will  run  tlie  way  of  thy  commandments,  when  thou  shall 

enlarge  my  heart.    Pp.  cxix.  32. 
Give  me  understanding,  and  I  s^ll  keep  thy  law;  yea,  I  shall 
observe  it  with  my  whole  heart.    Ps  cxix   34     '  -^     '        ^' 

^""kr^ltZl  *VV'^'*''  °"/^  T'  ^^''^'  ^•^'■^'  '«ha"  ^'"ter  into 
Father,  kc.  Mitt  villi'  '  ''^'  ^''''^'  '^^  ^'^  °^  "^^ 

^^i^nH^'n^^  ^Y'  '^\  ^'^'^V'"  •'^  ^^"^'  ^^^  san^e  is  my  brother 

and  my  sister,  ar.d  mother.    Mark  iii.  3r>. 
My  meat  is  to  do  the  will  of  him  that  sent  me.   John  iv.  34 
Doin- the  will  of  God  from  the  heart.    Eph.  vi.  6. 
Ood  s  will  must  be  preferred  to  our  own,  or  that  of 
others,  and  we  should  remember,  that  wicked  men  are 
represented  asdoin^  the  will  of  the  devil. 
Taken  captive  by  him  at  his  will.   2  Tim   ii   26 
•2.  They  should  be  thankful  for  all  their  lAercies. 
Giving  thanks  always  for  all  things.    Eph.  v.  20 
III  every  thing  give  thanks.    1  Thess.v.  18 
We  should  remember,  that  when  St.  Paul  describes  the 
unconverted  Gentiles,    he  adds,   (Rom.  i.  21)   "Neither 
were  they  thankful;"  and  (2  Tim.  iii.  2)  the  unthankful 
are  coupled  with  the  unholy.  * 

3.  They  should  submit  to  his  will  with  patience  in  the 
heaviest  afflictions. 


19*2  ON   THE    lord's   PRAYER: 

When  Nadab  and  Abihu  were  struck  dead  for  offering  strange 
fire,  Aaron,  their  father,  held  his  peace.    Lev.  x.  1 — 3. 

I  was  dumi),  I  opened  not  my  mouth,  because  thou  didst  it. 
P.s.  xxxix.  9. 

Remove  tliis  cup  from  me,  nevertheless,  not  my  will,  but  thine 
be  done.    Matt.  xxvi.  39 — 42.    Luice  xxii.  42. 

The  will  of  the  Lord  be  done.  Acts  xxi.  14. 

flow  arc  we  fo  do  the  willnf  God,  so  far  as  it  is  known  to  us? 

As  it  is  done  in  heaven  by  the  holy  angels. 
The  host  of  heaven  worshippeth  thee.  Neb.  ix.  6. 
Are  they  not  all  ministerin;::  spirits,  sent  forth  to  minister  for 

them  who  shall  be  heirs  of  salvation  ?     Heb.  i.  14. 
And  all  the  angels  stood  round  about  the  throne,  and  fell  on 
their  faces  and  worshipped  God,  kc.    Rev.  vii.  11. 
Thoutrh  true  Christians  cannot  equal  the  angels  in  the 
perfection  of  their  obedience,  yet  they  may,  through  grace, 
imitate  and,  in  some  degree,  resemble  them.     A  still  more 
exalted  pattern  is  held  forth  to  our  imitation. 
As  he  which  hath   called   you  is  holy,  so  be  ye  holy  in  all 

manner  of  conversation.    1  Pet.  i.  15. 
Christ  suffered  for  us.  leaving  us  an  example,  that  ye  should 
follow  his  steps,  who  did  no  sin.    1  Pet.  ii.  21,  29. 

In  luhat  manner  do  the  angels  perform  the  will  of  God? 

They  are  constantly  engaged  in  doing  it ;  and  instead  of 
feeling  an\^  reluctance  towards  painful  employments,  they 
are  represented  as  serving  God, 

1.  Perfectly. 

They  do  bis  commandments,  hearkening  unto  the  voice  of  his 
v^'ord.    Ps.  ciii.  20. 

2.  Zealously. 

Vrho  makcth 'his  angels  .spirits;  his  ministers  a  flaming  fire. 
Ps.  civ.  4. 

3.  With  quickness  and  readiness. 

Each  one  had  six  wings,  with  twain  he  did  fly.   Isa.  vi.  2. 
Every  one  liad  four  wings ;  every  one  went  straight  forward ; 

they  ran  and  returned  as  the  appearance  of  a  llash  of  light- 

nimr.   Ezek.  i.  4 — 14. 

4.  Reverently. 

The  four  ami  twenty  elders  fall  down  before  him,  and  cast  their 
crowns  Ijffore  the  throne.    Rev.  iv.  10. 
.5.  Perseveringly. 
They  secvi^  him  day  and  night  in  his  temple.    Rev.  vii.  1,5. 

If  two  angels  came  down  to  heaven  to  execute  a  divine 
command,  and  one  was  appointed  to  conduct  an  empire, 
and  the  other  to  fill  the  lowest  station  in  it,  they  would 
feel  no  inclination  to  exchange  employments. 

That  which  we  do  here  from  duty,  we  shall  do  in  hea- 


THE    THIRD    PETITION.  193 

ven  from  inclination.  Our  nature,  which  is  now  prone  to 
depart  from  God,  will  then  be  conformed  to  his;  and  in- 
stead of  doing  his  will  reluctantly,  we  shall  feel  his  ser- 
vice a  perfect  delight.  Not  a  wrong  thought  will  enter 
our  minds,  nor  an  improper  desire  arise  in  our  hearts; 
much  less  shall  we  be  led  to  do  any  thing  contrary  to  the 
purity  and  holiness  of  the  divine  nature. 

Have  you  thus  done  the  will  of  God]  If  you  answer 
this  question  according  to  the  dictates  of  your  conscience, 
must  you  not  be  com))elled  to  acknowledge,  that  you  have 
come  very  far  short  of  it,  and  that  you  liave  rather  followed 
the  devices  and  desires  of  your  own  heart,  than  either 
done,  or  attempted  to  do,  the  will  of  God  on  earth,  as 
ann-ela  do  in  heaven!  With  how  much  fervour  and  sin- 
cerity ought  you  then  to  offer  up  this  petition  ;  how  dili- 
gently ought  you  to  inquire,  on  all  occasions,  what  is  the 
will  of  God  ;  and  what  is  the  line  of  conduct  which  will 
be  most  pleasing  to  him; — and  how  watchful  ought  yo'i 
to  be  over  your  corrupt  inclinations,  lest  they  lead  you'out 
of  the  path  in  which  he  has  directed  you  to  walk  ! 

David  is  honourably  distinguished"  for  his  conduct  in 
this  respect : — 
David,  a  man  after  mine  heart,  shall  fulfil  all  my  will.  Actsxiii.22. 

Endeavour  to  imitate  him.     Do  not   "be  content  with 

praying  daily,  "Thy  will  be  done  on  earth,  ?s  it  is  in 

heaven  :"  nor  even  with  desiring,  however  fervently,  that 

this  may  be  the  case.     Activity  becomes  a  Christian. 

Perfecting  holiness  in  the  fear  of  God,    2  Cor.  vii.  ]. 

May  the  God  of  peace — nmlce  you  perfect  in  every  ffood  work 

to  do  his  wiU.    Heb.  xiii.  21. 
If  we   ask  any  thing   according  to  his  will,  he  hcareth  us. 

I  John  V.  14. 
Blessed  are  they  that  do  his  comn->andments,  that  they  mav 

have  riiiht  to  the  tree  of  life.    Rev.  xxii.  14. 
Do  not  cease  to  pray,  "Teach  me  to  do  thy  will,"  (Ps. 
cxliii.  10,)  and  desire  that  you  may  be  filled  with  the  know- 
ledge of  God's  will,  (Col.  i.  9,)  so  as  both  to  love  it  and  do  it. 

People  may  be  zealous  for  God's  will  being  done  by 
others,  who  have  no  heart  to  do  it  themselves.  ° 
20fh  Sundfiy  offer  Triiihi. — Kc.p  us,  we  beseech  thee,  from  all 

things  that  may  hurt  us  ;  that  we,  beini;  ready  both  in  body 

and. soul,  may  cheerfully  accomplish  those  things  which  thou 

commandest. 
Called  for  Circumdsion.. — Grant — that  we  may  in  all  things 

obey  thy  blessed  will. 

18 


194 


ON  THE  LORD'S  PRAYER. 

§  G.  THE    FOURTH    PETITION. 

fViUT  is  the  fourth  petition  7 

"Give  us  this  day  our  daily  bread." 
You  said,  that  the  first  three  petitions  respected  the  glory  of 
Godi  to  luhat  do  the  last  three  refer? 
To  our  own  necessities. 
Seok  ye  first  the  kiiifrdom  of  God,  and  his  righteousness,  and 
all  tiiese  things  shall  be  added  unto  you.    Matt.  vi.  33. 

What  is  here  meant  by  the  ivord  bread  1 

Bread  being-  the  most  common  and  useful  nourishment 
J  the  body,  is  often  used  jn  the  Scriptures  to  sig-nify  all 
kinds  of  necessary  food  ;  and  it  here  seems  to  include 
every  thing  w^e  need  to  preserve  life  and  health. 

In  the  sweat  of  thy  face  shalt  thou  eat  bread.    Gen.  iii.  19. 

If  God  will  sive  me  bread  to  eat,  &c.    Gen.  xxviii.  20. 

Bread,  which  sttensthencth  man's  heart.    Ps.  civ.  15. 

He  brake  the  whole  staff  of  bread.    Ps.  cv.  16.         ' 

I  will  satisfy  her  poor  with  bread.    Ps.  cxxxii.  15. 

Bread  shall  be  g:iven  him  ;  his  waters  shall  be  sure.  Isa.  xxxiii.  16. 

I  will  break  your  staff  of  bread.    Exek.  v.  16. 
What  further  is  included  in  this  petition  ? 

We  pray  for  the  preservation  of  our  lives  ;  for  health 
and  strength  of  body  ;  for  success  in  our  lawful  callings, 
and  endeavours  to  procure  the  comforts  and  conveniences 
of  life  ;  and   for  God's  blessing  upon  the  mercies  we  enjoy. 

The  blessing  of  the  Lord,  it  maketh  rich.    Prov,  x.  22. 

She  did  not  know  that  I  gave  her  corn,  and  wine,  and  oil. 

Hos.  ii.  8. 
Why  are  we  tatcght  to  pray  for  our  daily  hread  ? 

In  order  that  we  may  trust  to  God's  providence,  and 
look  to  him  daily  for  fresh  sup4)lies.  When  we  ask  for 
Irread,  it  seems  to  imply  that  we  shall  be  content  with 
what  is  necessary  to  support  our  lives,  and  are  not  anxious 
about  suj)erfluities :  and  when  we  pray  that  we  may  have 
it  daily,  we  express  our  willingness  to  be  supplied  with 
food  and  raiment  from  day  to  day,  without  being  eager  to 
have  "  much  goods  laid  up  for  many  years."  Such  a  pe- 
tition is  equally  suitable  for  rich  and  poor;  for  though  a 
man  have  abundritice  of  the  good  things  of  this  life,  they 
can  do  him  no  good,  unless  accompanied  by  the  blessing 
of  God.     And  though  a  poor  man  may  have  but  a  scanty 


THE    FOURTH    PETITION.  195 

subsistence,  he  should  not  murmur,  but  remembrr  that  he 
is  indebted  to  divine  mercy  for  every  morsel  he  receives. 

They  jratliered  it  [manna]  every  mol•ninJ.^     Exod.  xvi.  21. 

Ye  shall  eat,  and  not  be  satisfied.    Lev.  xxvi.  26. 

They  that  seek  the  Lord  sliall  want  no  ^ood  thing-.  Ps.  yxiv.  10. 

Trust  in  the  Lord — and  verily  thuu  shalt  be  fed,    Ps.  xxxvii.  3. 

Give  me  neither  poverty  nor  riches;  feed  me  with  food  conve- 
nient for  me.    Prov.  xxx.  8. 

Therefore,  take  no  thought,  sayins:,  What  shall  we  eat,  Sec,  but 
seek  ye  first  the  kinj^dom  of  God  and  his  righteousness ;  and 
all  these  things  shall  be  added  unto  you.   Matt,  vi,  31 — 33. 

Having  food  and  raiment,  let  us  be  tJierewith  content.  1  Tim. 
vi.  3. 

Casting  all  your  care  upon  him ;  for  he  careth  for  you.     1  Pet. 

What  is  taken  from  others  by  fraud  or  force  cannot  be 
called  our  daily  bread,  nor  can  we  consider  it  sent  us  by 
our  heavenly  Father.  All  that  is  obtained  by  fraud  is  the 
wages  of  unriahteousness,  and  the  maintenance  given  by 
Satan  to  his  servants. 

Does  this  dependence  upon  God,  render  our  own  exertions 
needless  ? 
No :  while  we  lay  aside  every  anxious  care,  we  should 
endeavour  to  gain  a  livelihood  in  an  honest  way,  avoiding 
slothfulness,  and  looking  up  to  God  for  his  blessino-. 
The  hand  of  the  diligent  maketh  rich.    Prov.  x.  4.  "^ 

He  that  tilleth   his  land   shall  have  plenty  of  bread.     Prov. 

xxviii,  19. 
These  hands  have  ministered  unto  my  necessities.    Acts  xx.  34. 
Not  slothful  in  business.    Rom.xii.  11. 
This  we  commanded  you,  tJiat  if  any  would  not  work,  neither 

should  he  eat.    2  Thess.  iii.  10.  12. 
If  any  provide  not  for  iiis  own,  and  specially  for  those  of  his 
own  house,  he  hath  denied  the  faith.    1  Tim.  v.  S. 
Should  you  not  also  understand  this  petition  in  a  spiritual 
sense  7 
Yes :   '«I  pray  unto  Gr;d  that  he  will  send  us  all  things 
that  are  needful  both  for  our  souls  and  bodies."    We  should 
pray  daily  that  our  souls  may  be  fed  by  faith  in  Christ, 
who  is  "the  bread  of  life."    John  vi.  3.5.    And  we  should 
labour  more  diligently  for  his  grace,  than  for  the  support 
cf  our  bodies,  remembering, 
What  is  a  man  profited,  if  he  sliall  gain  the  whole  world,  an' 

lose  his  own  soul  ?    Matt.  xvi.  26. 
I  have  esteemed  the  words  of  his  mouth,  more  than  my  neces- 
sary food.    Job  xxiii.  12. 
Man  shall  not  live  by  bread  alone,  but  by  every  word  that  pro 
ceedeth  out  of  the  mouth  of  God.  Matt.  iv.  4. 


196  ON    THE    lord's    PRAYER. 

Blessed  is  he  that  shall  eat  bread  in  the  kingdom  of  God.   Luke 

xiv.  15, 
Labour  not  for  the  meat  which  perisheth,  but  for  that  meat 

which  endureth  unto  everlasting  life.   John  vi.  27. 
My  Father  jiiveth  you  the  true  bread  from  lieaven.   John  vi.  32. 
Lord,  evermore  jrive  us  this  bread.    John  vi.  34. 
— Desire  the  sincere  milk  of  the  word,  that  ye  may  grow  there- 
by.   IPct.ii.  2. 
Take  care  that  you  do  not  lose  sight  of  God  in  your 
daily  mercies.     Do  not  depend  too  much  on  your  health 
and  strength,  on  your  habits  of  industry,  or  on  any  pros- 
pects, however  promising.    I^emember,  God  can  send  you 
sickness,  destroy  your  property,  or  deprive  you  of  employ- 
ment, whenever  he  thinks  proper.     Labour  with  all  dili- 
gence, and  then  look  for  his  blessing  on  the  work  of  your 
hands. 

Spiritual  prosperity,  also,  is  a  state  which  can  only  be 

secured  by  a  constant  and  diligent  use  of  those  means 

of  grace  which  God  has  appointed,  and  which  those  who 

are  slothful  in  religious  duties  can  never  enjoy.     Watch 

continually,  pray  without  ceasing,  and  whatever  work  of 

piety  or  charity  your  hand  findeth  to  do,  do  it  with  your 

might. 

Now  he  that  ministereth  seed  to  the  sower,  both  minister  bread 

for  your  food,  and  increase  the  fruits  of  your  ris:hteousness ; 

being;  enriched  in  every  thing  to  all  bountifulness,  which 

causctli  through  us  thanksgiving  to  God.    2  Cor.  ix.  10,  11. 

Collect,  Sfh  Sunday  after  Trwify.^O  God,  whose  never  failing 

providence  ordereth   all  things,  both  in  heaven  and  earth ; 

we  humbly  beseech  thee  to  put  away  from  us  all  hurtful 

things,  and  to  give  us  those  things  which  are  profitable  for  us. 


ON  THE  LORD'S  PRAYER. 

§  7.    THE    FIFTH    PETITION. 

What  is  the  fifth  petition  ? 

*'  Forgive  us  our  trespasses,  as  we  forgive  those  who 
trespass  against  us." 

Trespasses  mean  sins.     We  here  ask  mercies  for  our 
souls,  and  entreat  God  to  save  us  from  that  punishment 
which  our  numerous  offences  against  him  deserve. 
Mine  iniquities  have  taken  liold  ui^on  me,  so  that  I  am  not  able 

to  look  up.    Ps.  xl.  12. 
Unto  us  belongeth  confusion  of  faces.    Dan.  ix.  7. 
(See  pages  4,  and  97,  98.) 


THE    FIFTH    PETITION.  197 

Why  must  we  pray  daily  for  the  forgiveness  of  our  sins  ? 

Because  we  daily  commit  s^>  and  therefore  need  for- 
giveness daily. 
For  thy  name's  sake,  O  Lord,  pardon  mine  iniquity  :  for  it  is 

great. — Koricive  all  my  sins.    Ps.  xxv.  11.  IS. 
Hide  thy  flice  from  my  sins,  and  blot  out  all  mine  iniquities. 

Ps.  li.  9. 
The  wages  of  sin  is  death,  (Rom.  vi.  23,)  even  the  second 
death,  to  which  ice  are  therefore  exposed .-  for  we  can 
make  no  satisfaction  for  our  sins  :  Through  whom,  then, 
must  we  pray  for  pardon  ? 
Through  Christ  only,  who  has  saved  us  by  his  grace. 
Neither  is  there  salvation  in  any  other :  for  there  is  none  other 
name  under  heaven  g^iven  among  men,  whereby  we  must  be 
saved.    Acts  iv.  12. 
Him  hath  God  exalted — to  sive  repentance  to  Israel,  and  for- 
giveness of  sins.    Acts  v.  31. 
Who  his  ovvnself  bare  our  sins  in  his  own  body  on  the  tree :  by 
whose  stripes  ye  were  healed.    1  Pet.  ii.  24. 
(See  also  pages  99,  100.) 
Blessed  is  he  whose  transgression  is  forgiven,  whose    sin   is 
covered.  Ps.  xxxii.  1,  2.  Rom.  iv.  6,  7. 

Have  we  reason  to  expect  that  the  Lord  will  hear  our  prayer  7 
Yes,  if  we  come  to  him  in  faith,  and  with  a  deep  sense 
of  our  need  of  pardon. 
Let  the  wicked  forsake  his  way,  and  the  unrizhteous  man  his 
thoughts,  and  let  him  return"  unto  the  Lord,  and  he  will  have 
mercy  upon  him ;  and  to  our  God,  for  he  will  abundantly 
pardon.    Isa.  Iv.  7. 
Take  with  you  words,  and  turn  to  the  Lord,  &c.     I  will  heal 
their  backsliding.     I  will  love  them  freely.   Hos.  xiv.  2.  4. 
(See  also  page  101.) 
Let  us  earnestly  beg,  "  that  he  will  be  merciful  unto  us, 
and  forgive  us  our  sins." 

What  do  we  learn  from  the  latter  part  of  this  petition,  "  as 
we  forgive  those  who  trespass  against  us  ?^^ 
It  should  teach  us  to  exercise  a  forbearing  and  forgiving 
temper  towards  our  fellow  creatures. 

This  is  a  most  difficult  duty,  and  requires  much  self- 
denial  before  we  can  practise  it.     Our  Saviour's  example 
ought  always  to  be  before  our  eyes.    Luke  xxiii.  34. 
If  ye  forgive  men   their  trespasses,  your  heavenly  Father  will 
also  forgive  you :    But  if  ye  forgive  not  men  their  trespasses, 
neither  will  your  Father  forgive  your  trespasses.    Matt.  vi. 
14,  15. 
How  oft  shall  my  brother  sin  against  me,  and  I  forgive  himl 
till  seven  times  ]      Jesus  saith  unto  him,  1  say  not  unto  thee, 
18* 


198  ON    THE    LORD  S    PRAYER. 

until    pevpn   times;    but  until   seventy  times   seven.   Matt. 

xviii.-?l,22. 
So  liKe\vis«:»  shall  my  heavenly  Father  do  also  unto  you,  if  ye 

fpiiii  ymir  hearts  torsive  not  every  one  his  brother  their  tres- 

pi'.ssfs.    Matt,  xviii.  32 — 35. 
Love  ye  your  enemies — forgive,  and  ye  shall  be  forgiven.  Luke 

Ti.  3.5— 37. 
If  tliy  hr.'tlior  trespass  apainst  thee  seven  times  in  a  day,  and 

seven  times  in  a  day  turn  again  to  thee,  saying,  I  repent; 

Lhou  shah  Ibrgive  him.    Luke  xvii.  3,  4. 
Be  ye  kind  one  to  another,  tender-hearted,  forgiving   one  ano- 
ther, even  as  God,  for  Christ's  sake,  hath  forgiven  you.   Eph. 

iv.  31.32. 
Put  on  bowels  of  mercies,  meekness,  long-suffering  ;  forbearing 

one  another,  and  forgiving  one  another,  if  any  man   have  a 

quarrel  against  any;  even  as  Christ  forgave  you,  so  also  do 

ye.    Col.  lii.  12,  13. 
He  shall  have  judgment  without  mercy,  that  hath  showed  no 

nu'rcy.   James  ii.  13. 

If  you  forgive  others  the  injuries  they  may  have  done  you., 
'/nay  you,  on  that  account,  expect  to  receive  from  God  the 
forgiveness  of  your  sins? 

No,  it  is  only  through  the  blood  of  Christ  our  sins  can 
be  forg-iven  ;  but  if  we  can  forgive  others,  how  much 
more  will  God  forgive  us. 

The  Christian  religion  inculcates  a  spirit  of  love.  True 
repentance  and  faith  always  produce  a  disposition  to  for- 
give others ;  and  habitual  malice  and  revenge  are  proofs 
of  impenitence  and  unbelief.  We  must  not  only  forbear 
doing  revengeful  actions,  but  we  must  not  harbour  grudges 
in  our  bosom.  However  we  may  have  been  offended,  we 
must  bear  no  malice  or  hatred  in  our  hearts,  but  freely  for- 
give, even  as  God,  for  Christ's  sake,  has  forgiven  us. 
There  cannot  be  a  more  likely  method  to  destroy  an  un- 
forgiving temper,  than  the  frequent  use  of  the  Lord's 
Prayer.  How  can  we  use  this  prayer  at  night,  and  then 
lie  down  with  malice  and  hatred  rankling  in  our  breasts. 
In  such  a  case  we  pray  for  a  curse,  when  we  say,  "  forgive 
us  as  we  forgive."  If  a  believer  be  betrayed  into  such  a 
spirit,  he  must  not  expect  comnninion  with  God  till  he  be 
brought  to  a  better  temper. 

Before  we  can  pray  with  earnestness  that  our  sins  may 
be  forgiven,  we  must  have  a  deep  sense,  wrought  in  us  by 
the  Holy  Spirit,  of  the  exceeding  sinfulness  of  sin.  Pray 
therefore,  that  God  would  show  you  the  odious  nature  of 
sin ;  that  he  would  humble  you  under  a  sense  of  youi 


THE   SIXTH    PETITION.  199 

sins ;  and  that  he  would  give  you  a  greater  love  for  Christ, 

through  whom  all  parJon  is  procured. 
2Ath  Sunday  (rf'ter  Trinity. — O  Lord,  we  beseech  thee,  absolve 
th)' people  from  their  ofrencos ;  that  through  thy  bountiful 
goodness  we  may  all  be  delivered  from  the  bands  of  those 
sins,  which  by  our  frailty  we  have  committed. 


ON  THE  LORD'S  PRAYER. 

i  8.    THE    SIXTH    PETITION. 

Weat  is  the  sixth  petition? 
"  Lead  us  not  into  temptation,  but  deliver  us  from  evil." 
The  word  temptation  in  Scripture  often  means  trial. 
God  did  tempt  Abraham.   Gen.  xxii.  1. 

IMien  may  God  be  said  to  lead  men  into  temptation  ? 

1.  When  by  his  providence  he  suffers  men  to  be  tempted 
by  objects  which  correspond  with  their  inward  lusts  and 
corruptions. 

Achan  saw  the  Babylonish  spoils — he  coveted  and  took  them. 

Josh.  viL  20,  2i. 
The  Lord  moved  David  against  Israel,  to  number  them.  2  Sam. 

xxiv.  1. 
Judas  was  tempted,  by  the  offer  of  money,  to  betray  his  mas' 

Matt,  xxvi,  15. 
Every  man  is  tempted  when  he  is  drawn  away  of  his  own  lust 

and  enticed.   James  i.  14. 

2.  By  permitting  Satan  and  wicked  men  to  tempt  us. 

A  lying  spirit  persuaded  Ahab  to  go  to  Ramoth-Gilead  to  battle. 

1  Kings  xxii.  20.  22. 
Satan  provoked  David  to  number  Israel.    1  Chron.  xxL  1. 
Satan  was  permitted  to  afflict  Job.    Job  i.  12';  ii.  6. 
Ananias  and  Sapphira  were  tempted  by  Satan  to  lie  to  the  Holy 

Ghost.    Acts  v.  3. 

3.  By  withdrawing  from  us  the  influences  of  his  Holy 
Spirit,  and  leaving  us  under  the  power  of  temptations. 

God  left  Hezekiah  to  try  him,  that  he  might  know  all  that  was 

in  his  heart.   2  Chron.  xxxii.  31. 
Ephraim  is  joined  to  idols:  let  him  alone.    Hos.  iv.  17. 
But  God  cannot  really  tempt  men  to  commit  sin. 
God  cannot  be  tempted  with  evil,  neither  tempteth  he  any  man. 
James  i.  13. 

Why  does  God  permit  us  to  be  tempted  ? 

There  are  many  reasons  why  he  should  allow  us  to  be 
exposed  to  temptations  : — He  may  see  it  necessary  in 
order  to  try  our  faith,  and  to  purify  our  hearts,  that  we 


aoo^ 


Orr   THE    LORD  S    PRAYER 


may  come  forth  as  gold  from  the  hands  of  the  refiner;  to 
humble  and  prove  us,  and  to  show  the  difference  between 
hypocrites  and  believers. 
The  Lord  thy  God  led  thee  forty  years  in   the  wilderness  to 

humble  thee,  and  to  prove  thee,  to  know  what  was  in  tiiine 

heart.    Deut.  viii.  2.  16. 
The  Lord  your  (^od  proveth  you,  to  know  whether  ye  love  the 

Lord  your  God,  with  all  your  heart,  and  with  all  your  souL 

Dent.  xiii.  3. 
My  servant  Job  still  holdeth  fast  his  integrity.  Job  ii.  3. 
When  he  hath  tried  me,  I  shall  come  forth  as  gold.  Job  xxiii.  10. 
They  on  the  rock — have  no  root,  which  for  a  while  believe,  and 

in  time  of  temptation  fall  away.    Luke  viii.  13. 
Blessed  is  the  man  that  endureth  temptation.    James  i,  12. 
Ye  are  in  heaviness  through  manifold  temptations,  that  the  trial 

of  your  faith  might  be  found  unto  praise  at  the  appearing  of 

Jesus  Christ.    1  Pet.  i.  6,  7. 

What  then  are  we  taught  to  pray  for  in  the  former  part  of 
this  petition  ? 
That  God  woold  neither  suffer  us  to  be  led  into  tempta- 
tion to  do  what  is  evil,  from  our  own  lusts  nor  from  the 
devil  ;  but  that  he  would  support  us  under  temptation, 
and  not  permit  us  to  fall  by  it. 
Keep  back  thy  servant  from  p'resumptuous  sins;  let  them  not 

have  dominion  over  me.    Ps.  xix.  13. 
Watch  and  pray  that  ye  enter  not  into  temptation.  Matt.  xxti. 

41.  Luke  xxii.  40.  46. 
There  hath  no  temptation  taken  you  but  such  as  is  common  to 
man ;  but  God  is  faithful,  who  will  not  suffer  you  to  be 
tempted  above  what  ye  arc  able  ;  but  will  with  the  temptation 
make  a  way  to  escape,  that  ye  may  be  able  to  bear  it.  1  Cor. 
X.  13. 
The  Lord  knoweth  how  to  deliver  the  godly  out  of  temptations. 
2Pet.  ii.  9. 

Be  watchful  over  your  thoughts,  desires,  and  tempers, 
which  often  prove  strong  temptations.  See  that  you  do 
not  yourselves  run  into  temptation,  but  shun  all  wicked 
companions  which  might  lead  you  into  sin,  and  all  places 
where  danger  to  your  soul  might  be  expected. 

We  must  not  suppose,  because  we  have  been  preserved 
for  a  great  length  of  time  from  being  overcome  by  any 
particular  sin,  that  therefore  we  are  no  longer  in  dangei 
of  committing  it.  David  and  several  other  holy  persons 
fell  into  gross  sins  in  the  decline  of  life,  and  after  a  long 
and  consistent  profession  of  religion.  We  must  never 
cease  to  watch. 

What  is  the  evil  from  u-hich  ive  proy  to  he  delivered  7 
1.  We  pray  "that  it  will  please  him  to  save  and  defend 


THE    SIXTH    PETITION.  201 

US  iii  all  dangers,  both  of  soul  and  body,"  or  those  to 
which  our  persons  are  liable,  as  diseases,  accidents  of 
various  kinds,  and  sudden  death. 
Innumerable  evils  have  compassed  me  about   Ps.  xl   12. 
Because  thou   hast  made  the  Lord — thy  habitation,  there  shal' 
no  evil  befoll  thee,  neither  shall  any  plague  come  near  thj 
dwellinsr.    Ps.  xci.  1 — 13, 
That  we  may  be  delivered  fVom  unreasonable  and  wicked  men 

2Thess.  iii.  2- 
The  Lord  shall  deliver  me  from  everj'  evil  work  (of  men,)  an(> 
will  preserve  me  unto  his  heavenly  kingdom.    2  Tim.  iv.  18. 

2.  "  That  he  will  keep  us  from  al!  sin  and  wickedness." 
He  will  i<eep  the  feet  of  his  saints.    1  Sam.  ii.  9. 

(.)  that  thou  wouldest  keep  me  from  evil,  that  it  may  not  grieve 

me.    1  Chron.  iv.  10. 
I  pray  that  thou  shouidest  keep  them  from  the  evU.     Jo 

xvii.  15. 

3.  That  he  will  keep  us  "  from  our  spiritual  enemy 
i.  e.  vSatan,  who  uses  all  possible  means  to  persuade  us 
commit  sin,  that  he  may  accuse  and  torment  us.     See 
pages  24,  25. 

Put  on  the  whole  armour  of  God,  that  ye  may  be  able  to  stand 

against  the  wiles  of  the  deviL    Eph.  vi.  11. 
Your  adversary  tlie  devil,  as  a  roaring  lion,  walking  about, 

seeking  whom  he  may  devour.    1  Pet.  v.  8. 
He  that  i»  begotten  of  God,  keepeth  himself,  and  tliat  wicked 
one  toucheth  him  not.   1  John  v,  18, 

Satan  does  not  possess  so  much  power  as  to  compel  us 
to  sin,  unless  we  consent  to  him.  He  is  only  permitted 
to  use  subtlety,  not  force,  and  if  we  resist  him,  he  will  fly 
from  us.  When  our  Saviour  was  exposed  to  his  tempta- 
tion, this  wicked  one,  no  doubt,  put  forth  his  utmost 
strength  :  and  yet  "  he  forced  him  not :  he  touched  him  not : 
he  only  said.  Cast  thyself  down ;  that  we  may  know,  that 
whosoever  obeyeth  the  devil,  casteth  himself  down ;  for 
the  devil  may  suggest,  compel  he  cannot." — Chrysostom 
on  Matthew  iv.  6. 

4.  That  he  will  keep  us  "  from  everlasting  death."  Not 
the  death  of  the  body,  which  is  not  everlasting,  but  the 
dreadful  state  of  the  souls  and  bodies  of  the  wicked  in 
hell,  where  the  wormdieth  not,  and  the  fire  is  notquenched. 
It  is  caWed  death,  because  they  are  for  ever  separated  from 
God,  the  fountain  of  life,  and  because  they  are  no  longer 
capable  of  enjoying  happiness,  or  of  doing  any  thing  that 
is  good.  ,  But  they  do  not  cease  to  exist.  Life  still  ani- 
mates them  ;  but  if  the  life  that  is  in  them  be  death,  how 
4j*'adful  is  that  death  ? 


202  ON   THE   LORD'S    PRAYER. 

These  (the  wicked)  shall  go  away  into  everlasting  punishment. 

Matt.  XXV.  46. 
For  every  one  shall  be  salted  with  tire,  and  every  sacrifice  shall 

be  salted  with  salt.    Mark  ix.  49. 
The  wages  of  sin  is.  death.   Rom.  vi.  23. 
Sin,  when  it  is  finished,  brlngeth  forth  death.  James  i.  15. 
He  that  o-\^rcometii  shall  not  be  hurt  of  the  second  death.  Rev. 

ii.  11. 
The  lake  of  fire;  this  is  the  second  death.    Rev.  xx.l4. 
The  lake  which  burneth  with  fire  and  brinistone:  which  is  the 

second  death.    Rev.  xxi.  8. 

To  whom  should  we  look  for  deliverance  ? 

To  God,  whose  grace  is  all-suflicient,  and  who  can  so 
strengthen  us  with  might  by  his  Spirit,  in  our  inner  man, 
that  we  siiall  be  able  to  stand  in  the  evil  day,  and  having 
done  all,  to  stand.  And  this  I  trust  he  will  do,  of  his 
mercy  and  goodness,  through  our  Lord  J®sus  Christ. 
O  Israel,  tliou  hast  destroyed  thyself,  but  in  me  is  Uune  help. 

Hos.  xiii.  9. 
[Christ]  gave  himself,  that  he  might  deliver  us  from  this  present 

evil  world.    Gal.  i.  4. 
He  is  able  tosuccotir  them  that  are  tempted.   Heb.  ii.  18. 
The  Lord  knoweth  how  to  deliver  the  godly  oat  of  temptations. 

2Pet.  iL9. 
Unto  him  that  is  able  to  keep  you  from  falling.   Jude  24. 

How  are  we  to  obtain  the  assistance  of  God  ? 

We  can  only  expect  it  in  the  way  of  prayer  and  obedi- 
ence to  his  eomnaandments.  When  Paul  was  buffeted  by 
a  temptation  from  Satan,  he  prayed  for  deliverance,  and 
was  answered. 

My  grace  is  suflicient  for  thee.   2  Cor.  xii.  9. 

Tne  word  of  God  abidetli  in  you,  arvd  ye  have  overcome  the 
wicked  one.    1  John  ii.  14. 

How  little  reason  have  men  to  be  proud  when  they  con- 
sider their  helpless  and  dependent  situation.  If  we  are 
enabled  to  resist  the  power  of  temptation,  we  must  ascribe 
our  preservation  to  God,  and  not  to  ourselves,  recollecting 
into  what  grievous  sins  some  of  the  best  men  recorded  in 
Scripture  have  been  betrayed.  Apply  then  to  him  who  is 
mighty  to  save.  Put  your  trust  in  him,  and  he  will  either 
prevent  temporal  evils  from  befalling  you,  or  make  them 
work  together  for  your  good.  Above  all,  fiy  to  him  for 
refuge  from  the  assaults  of  your  spiritual  enemy,  and  let 
it  be  with  full  purpose  of  heart.  We  should  shun  what- 
ever we  know  has  a  tendency  to  cause  us  to  sin.  We 
find  it  very  diificuh  to  keep  our  hearts  from  sinful  desires^ 


t)N   THE    DOXOLOGY*  20S 

v^lien  we  meet  with  objects  to  excite  them,  and  very  hard 
to  refrain  from  sinful  actions  when  once  sinful  desires  have 
been  awakened.     Keep  your  hearts  therefore  with  all  dili- 
gence ;  for  out  of  them  are  the  issues  of  life.     Let  every 
avenue  be  closed,  that  when  Satan  assaults  them  he  may 
find  no  entrance  there  ;  for  if  we  sin,  the  force  of  the  tempta- 
tion will  be  no  excuse;  we  have  only  ourselves  to  blame- 
Though  Satan  suggest  impure  and  sinful  thoughts,  yet  tht» 
yielding  to  temptation  is  our  own  free  act,  and  the  sin  lies 
at  our  own  door. 
Colled,  Ath  S'lndmj  afler  Epiphany  — 0  God,  who  knowest  us  to 
be  set  in  the  midst  of  so  many  and  great  dantfers,  that  by 
reason  of  the  frailty  of  our  nature,  we  cannot  always  stand 
upright;  grant  to  us  such  strength  and  protection,  as  may 
support  us  in  all  dangers,  and  carry  us  through  all  tempta- 
tions, through  Jesus  Christ  our  Lord. 

ON    THE    DOXOLOGY. 

Wb^t  is  the  Doxology  with  which  the  Lord's  Prayer  con- 
cludes ? 
For  thine  is  the  kingdom,  and  the  power,  and  the  glory, 
for  ever  and  ever. 

This  Doxology  is  not  mentioned  in  Luke  xi.  4.     In  the 
services  of  the  Church  it  is  used  when  the  subject  is  thanks- 
giving ;  at  other  times  it  is  omitted. 
What  do  we  here  ascribe  to  God? 

Sovereignty,    omnipotence,   excellency,   and    eternity. 
Similar  doxologies  occur  in  other  parts  of  Scripture. 
Thine,  0  Lord,  is  the  greatness,  and  the  power,  and  the  glory, 

and  the  victorj%  and  the  majesty.    1  Chron.  xxix".  11. 
Blessed   be  the  Lord  God,  the  God  of  Israel,  who  only  doeth 
wondrous  things.  And  blessed  be  his  glorious  name  forever; 
and  let  the  whole  earth  be  filled  with  his  glory.     Ps.  Ixxii. 
IS,  19. 
Now  unto  the  King  eternal,  immortal,  invisible,  the  only  wise 
God,  be  honour  and  glory,  for  ever  and  ever.     1  Tim.i.  17. 
Blessing,  and  honour,  and  glory,  and  power,  be  unto  him  that 
sitteth  upon  the  throne,  and  unto  the  Lamb  for  ever.  And  the 
four  beasts  said.  Amen.   Rev.  v.  13,  14. 
Blessing,  and  glory,  and  wisdom,  and  thanksgiving,  and  honour, 
and  power,  and  might,  be  unto  our  God  for  ever  and  ever. 
Rev.  vii.  12. 
He  can  answer  all  our  prayers,  supply  all  our  need,  par- 
don all  our  sins,  deliver  us  from  all  evil,  and  preserve  us 
from  all  enemies.     The  kingdom  is  his,  and  all  is  at  his 
disposal ;  ihe  power  is  his,  and  he  is  both  able  and  willing 


ij04  ON    THE    SACRAMENTS. 

to  do  for  us  more  than  we  can  ask  or  think.     We  trust  h« 

will  hear  our  prayers,  and  desire  that  his  may  be  ihe  gloru  .• 

for  if  we  are  disposed  to  give  him  the  glory  of  what  he 

does  for  us,  we   may  hope  that   our  petitions  will    be 

granted. 

fn  ivhat  sejise  do  you  say,  Amen  ? 

To  express  my  trust  that  God  will,  of  his  mercy  and 
goodness,  through  our  Lord  Jesus  Christ,  hear  and  answer 
my  prayers.     Therefore,  I  say.  Amen,  so  be  it. 
All  thinii:s,  whatsoever  ye  whall  ask  in  prayer,  belienn^,  ve 

shall  r.'cpi'e.    Matt.  xxi.  22. 
Whatsoever  ye  shall  ask  the  Father,  in  my  name,  he  will  give 

it  you.  John  xvi.  23. 
Of  him,  and  through  him,  and  to  him,  are  all  things.     Rom. 

xi.  36. 
All  the  promises  of  God  in  him  are  Yea.  and  in  him  Amen, 

unto  the  jrlory  of  God  by  us.    2  Cor.  i.  20. 
[Unto  him  that]  is  able  to  do  exceeding  abundantly  above  all 
that  we  can  ask  or  think,  &c.    Eph.  iii.  20. 
While  you  repeat  this  prayer,  endeavour  to  have  your 
hearts  as  well  as  your  lips  engaged.    Do  not  imagine  that 
you  honour  Christ  by  a  mere  repetition  of  the  words  used 
by  his  disciples,  while  you  lead  the  life  of  rebels  and  ene- 
mies.    The  most  excellent  form  of  prayer  will  avail  you 
nothing,  unless  your  heart  be  affected  by  it. 


CHAPTER  X. 
'      ON  THE  SACRAMENTS. 

Hoiv  many  Sacraments  hath  Christ  ordained  in  his  Church  ? 

"Two  only,  as  generally  necessary  to  salvation;  that 
is  to  say,  Baptism,  and  the  Supper  of  the  Lord." 
What  meanest  thou  by  this  word  Sacrament  ? 

"I  mean  an  outward  and  visible  sign  of  an  inward  and 
spiritual  grace,  given  unto  us  ;  ordained  by  Christ  himself, 
as  a  means  whereby  we  receive  the  same,  and  a  pledge  to 
assure  us  thereof." 

The  word  was  originally  used  to  express  the  oath  by 
which  the  Roman  soldiers  bound  themselves  to  be  faithful 
to  their  general.  It  is,  therefore,  very  appropriately  used 
<o  show  the  fidelity  and  zeal  which  the  followers  of  Jesus 


ON    BAPTISM.  205 

profess  and  promise  to  him  as  the  captain  of  their  salva- 
tion. They  engrage  to  fi^ht  manfully  under  his  banner 
against  the  world,  the  flesh,  and  the  devil. 

Is  the  receiving  of  these  Sacraments  absolutely  necessary  to 
salvation  ?  ^  !f 

No :  they  are  only  generally  necessary  to  salvation  ; 
because  when  there  is  not  a  wilful  neglect  of  them,  God 
may,  in  particular  cases,  convey  the  benefit  without  the 
ordmance;  but  as  they  are  ordained  by  Christ  himself, 
they  ought  not  to  be  neglected,  because  we  thereby  dis- 
obey his  commands,  and  because  they  are  a  means  whereby 
we  receive  his  grace,  and  a  pledge  to  assure  us  thereof. 
How  many  parts  are  there  in  a  Sacrament  ? 

"Two:  the  outward  visible  sign,  and  the  inward  spi- 
ritual grace." 

By  the  former  of  these  we  are  to  understand  "the 
solemn  application  of  some  bodily  thing  or  action  to  a 
meaning  and  purpose  which  in  its  own  nature  it  has  not." 
Thus,  for  instance,  the  blood  of  the  Paschal  Lamb  upon  the 
door-posts  of  the  Israelites  was  an  outward  sign  of  the 
blessings  promised  to  them  on  the  appointment  of  the 
passover.  "  The  inward  spiritual  grace,"  which  the  out- 
ward signs  of  the  sacraments  represent,  and  of  which  they 
are  pledges,  is  "  some  favour  freely  bestowed"  upon  us,. 
by  which  the  soul  receives  spiritual  benefit. 

ON    BAPTISM. 

Wan-  is  the  outward  visible  sign  or  form  in  baptism? 

"Water;  wherein  the  person  is  hz^ivieA,  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost:' 

Water  is  spoken  of  in  Scripture  as  an  emblem  of  that 
purity  which  is  produced  in  the  heart  by  the  Holy  Spirit 
As  water  puts  away  from  us  "the  filth  of  the  flesh,"  so- 
does  the  Spirit  cleanse  us  within  by  giving  "  the  answer 
of  a  good  conscience  towards  God." 
Then  wiU  I  sprinkle  clean  water  upon  you,  and  ye  shaU  be 
clean :  from  all  your  filthiness,  and  from  aU  your  idols,  wilf 
I  cleanse  you.   A  new  heart  also  will  I  ^ive  you,  and  a  new 
^mt  wiU  I  put  withm  you :  and  I  wUl  take  away  the  stony 
heart  out  of  your  flesh,  and  I  will  give  you  a  heart  of  flesh,. 
Ana  1  will  put  my  Spint  withm  you,  and  cause  vou  to  walk 
in  my  statutes.   Ezek.  xxxvi.  25 — 27. 
19 


^06  ON    BAPTISM. 

Do  the  Scriptures  prescribe  any  particular  mode  in  which 
water  must  he  used  in  this  Sacrament? 
No :    the   words  baptize  and  baptism^  in  their  original 
signification,  althonorh   necessarily  implying   the  use  of 
water  in  some  way,  do  not  limit  us  to  any  one  mode  in 
which  it  is  to  be  applied.     They  are   sometimes   used 
where  water  could  be, used  only  by  pouring,  which  in- 
stances of  course  prove  that  this  mode  is  in  accordance 
with  the  commandment.     "These  words,"  says  a  learned 
writer  who  had  paid  much  attention  to  their  use  in  the 
original  Scriptures,  "although  often  capable  of  denoting 
any  mode  of  washing,  whether  by  affusion,  sprinkling,  or 
immersion,  (since  cleansing  was  familiarly  accomplished 
by  the  Jews  in  all  these  ways,)  yet  in  many  instances  can- 
not without  obvious  impropriety  be  made  to  signify  im- 
mersion ;  and  in  others  cannot  signify  it  at  all." 
The  Pharisees,  and  all  the  Jews,  except  they  wash  their  hands  oft. 
eat  not,  holding  the  tradition  of  the  elders.     And  when  they 
come  from  the   market,  except  they  wash,  [hapfize,  in  the 
Greek,]  tiiey  eat  not.  And  many  other  things  there  be,  which 
they  have  received  to  hold,  as  the  washing  [bap/isms,  in  the 
Greek]  of  cups,  and  pots,  and  brazen  vessels,  and  of  table.s. 
Mark  vii.  3,  4. 
'Here  the  application  of  a  small  quantity  of  water  to  a 
part  of  the  body,  is  called  baptizing,  and  the  washing  of 
tables,  (or  perhaps  couches,)  is  called  baptism,  which  of 
course  could  only  be  by  pouring  water  upon  them.     And 
if  these  words  have  in  a  single,  undoubted  instance  this 
signification,  it  is  a  proof  that  such  was  the  meaning  com- 
monly attached  to  them.     The  sacred  writers  used  lan- 
guage as  it  was  used  and  understood  by  those  for  whom 
they  wrote. 
Our  fathers  were  under  the  cloud,  and  all  passed  through  the 
sea;  and  were  all  baptized  unto  Moses  in  the  cloud  and  in 
the  sea.    1  (.'or.  x.  1,2. 

If  any  explanation  be  needed  of  the  manner  in  which 
they  were  baptized  "in  the  clond,"  it  maybe  found  in 
the  77th  Psalm,  which  describes  the  passage  of  the  Israel- 
ites through  the  Red  sea. 
The  waters  saw  thee,  0  God  ;  the  waters  saw  thee ;  they  were 
afraid:  the  depths  also  were  troubled.     The  clouds  poured 
cutwater.    Ps.  Ixxvii.  16,  17. 

This  is  a  figurative  representation,  it  is  true,  but  the 
apostle  would  not  depart  from  the  proper  use  of  worda 


ON    BAPTISM.  207 

when  speaking  figuratively,  any  more  than  wiien  speaking 
literally. 

In  the  account  given  of  baptisms  in  the  New  Testa- 
ment, there  do  not  appear  to  be  any  instances  in  which  it 
can  be  positively  affirmed  that  immersion  was  practised, 
while  there  are  some  in  which  we  may  with  much  reason 
believe  that  it  was  not. 

They  that  f^Iadly  received  his  word  were  baptized:  and  the 
same  day  there  were  added  unto  them  about  three  thousand 
souls.    Acts  ii.  41. 

These  three  thousand  were  added  to  the  Church  by  bap- 
tism in  one  day,  after  the  exercises  of  the  morning  were 
over.  Supposing  that  there  was  a  sufficiency  of  deep 
water  in  Jerusalem  for  their  immersion,  (which  is  alto- 
gether.improbable,)  would  it  have  been  possible  during 
the  remaining  hours  of  the  day  to  immeise  so  many  1 

Again  we  have  the  instance  of  the  jailer  at  Philippi, 
who,  with  his  family,  was  baptized  after  midnight,  and 
within  the  precincts  of  a  jail ;  circumstances  in  which  bap- 
tism could  only  be  supposed  to  have  been  by  affusion. 
And  he  took  them  the  same  hour  of  the  ni2;ht,  and  washed  their 
stripes ;  and  was  baptized,  he  and  all  his,  straightway.   Acts 
xvi.  33. 

There  is  no  account  of  Paul  and  Silas  going  away  from 
the  prison  until  after  "  it  was  day." 
What  is  the  inward  spiritual  grace  of  baptism  1 

"A  death  unto  sin  and  a  new  birth  unto  righteousness  : 
for  being  by  nature  born  in  sin  and  the  children  of  wrath, 
we  are  hereby  made  the  children  of  grace." 
JVhat  is  required  of  persons  to  be  baptized  ? 

"  Repentance,  whereby  they  forsake  sin ;  and  faith, 
whereby  they  steadfastly  believe  the  promises  of  God, 
made  to  them  in  that  '  Sacrament.'  " 

Why  then  are  infants  baptized,  when  by  reason  of  their 
tender  age  they  cannot  perform  them  ? 

"Because  they  promise  them  both  by  their  sureties; 
vhich  promise,  when  they  come  to  age,  themselves  are 
"lound  to  perform."* 

*  The  questions  on  Baptism  having  been  consid'^red  in  the  ^erona 
hapter,  the  author  refers  to  it  instead  of  introducing  any  thing  upon  the 
ubject  here.    The  American  editor  has  added  what  is  said  of  it  ii   J.  s 

section,  and  refera  for  further  iustruction  to  the  preceding  part  »^  tf  •» 

book.. 


208  ON  THE  lord's  SUPPER. 


ON  THE  LORD  S  SUPPER. 


>^']yr  was  the  Sacrament,  of  the  Lord's  Supper  ordained? 

"  For  the  continual  remembrance  of  the  sacrifice  of  the 
death  of  Christ,  and  of  the  benefits  which  we  receive 
thereby." 

'To  the  end  that  we  should  always  remember  the  ex- 
ceeding great  love  of  our  Master,  and  only  Saviour  Jesus 
Christ,  thus  dying  for  us,  and  the  innumerable  benefits 
which  by  his  precious  blood-shedding  he  hath  obtained 
for  us ;  he  hath  instituted  and  ordained  holy  mysteries,  as 
pledges  of  his  love,  and  for  a  continual  remembrance  of 
his  death,  to  our  great  and  endless  comfort.' 
This  do  in  remembrance  of  me.    Luke  xxii.  19. 

Many  things  are  represented  to  us  in  this  sacrifice,  and 
which  we  are  called  upon  at  the  same  time  to  remember, 
such  as, 

1.  The  exceeding  great  love  of  our  Master  and  only 
Saviour  thus  dying  for  us. 

Greater  love  hath  no  man  than  this,  that  a  man  lay  down  his 

life  for  his  friends.   John  xv.  13. 
Christ  hath  loved  us,  and  given  himself  for  us.    Eph.  v.  2. 

JJ^at  views  have  we  of  this  great  love  wherewith  he  loved  us  7 
If  we  regard  Christ  as  we  ought,  we  shall  both  trust  in, 
and  love  above  all  things,  him  who  does  "assure  us  here- 
by of  his  favour  and  goodness  towards  us.'-' 

2.  We  are  reminded  of  the  great  evil  of  sin ;  since 
nothing  but  the  blood  of  Christ  could  obtain  the  pardon 
of  it. 

Behold  the  Lamb  of  God,  which  taketh  away  the  sin  of  the 

world.  John  i.  29. 
God  sending  his  own  Son  in  the  likeness  of  sinful  flesh  and  for 

sin,  condemned  sin.    Rom.  viii.  3. 
He  hath  made  him  to  be  sin  for  us,  who  knew  no  sin.     2  Cor. 

v.  21. 
Now  once  in  the  end  of  the  world  hath  he  appeared  to  put  away 

sin  by  the  sacrifice  of  himself.    Heb.  ix.  26. 
It  is  not  possible  that  the  blood  of  bulls  and  of  goats  should 

take  away  sin.    Heb.  x.  4 — 10. 

3.  This  ordinance  is  to  show  the  Lord's  death  till  he 

come. 
As  often  as  ye  eat  this  bread,  and  drink  this  cup,  ye  do  show 

the  Lord's  death  till  he  come.    1  Cor.  xi.  26. 
Vhen  Christ,  who  is  our  life,  shall  appear,  tlien  shall  ye  also 
appear  with  him  in  glory.   Col.  iii.  4. 


ON  THE  lord's  SUPPER.  209 

^^%T/,-^^"  t'lf^^  "^^''^  ^^'''*^  ^y  ^'*  P''<^iou3  blood. 
shedding,  hath  obtained  for  us? 

1.  We  have  hereby  the  pardon  of  sin. 

2.  Adoption  into  his  family. 

3.  Spiritual  peace  and  consoiation. 

ii!'irib\'^'''  ^'^'"^  '^^'^  '^^  ^"'"^ty  tby  the  cross.]     Eph. 

4.  J!,trength  from  him,  whereby  we  may  deny  self  and 
follow  Christ,  and  do  all  other  tlin^s  wlfereun^o  we  are 

''%rjTG%f,   \'go5Tis""^°  ^^  "^^•^^  -^  --^'  ^^  -  the 
.h.^^v.    '/''"^'"^  ordinance,  Jesus  Christ  has  provided 

whoever  neglects  or  opposes  them.  ' 

Why  is  this  ordinance  called  the  Lord's  Supper  ? 
Because  It  was  instituted  by  our  Lord  at  supper-timP 

Christ  our  passover  is  sacrificed  for  us.    1  Cor.  v.  7. 

'^^Brtf  "Jf""?'''^  P":''  r  "'S"'  "f""  Lord's  Supper  ? 
be  received  "    """"'        "^  "■'  ^°"'  ''"'•  »<"»manded  to 
Jesus  took  bread,  and  blessed  it,  and  brake  it.    Matt  xxvi.  26. 

■""I'cJr.  ^lo'"^  ^"f-  ''"''  S»™  "  '0  ftem.     Ma...  x^tvi.  27. 

'"?rJ'clSd*t§^U'orG'i'ifir  '^'"  '""^UVset  forth,  , 
The    bread    broken  is   an   emblem   of   Christ's  body 


210  ON  THE  lord's  SUPPER. 

broken  on  the  cross  ;  and  the  wine  poured  out  represents 
his  blood  shed  by  the  soldier's  spear. 
JVhat  is  the  inward  part ^  or  thing  signified? 

"The  body  and  blood  of  Christ,  which  are  spiritually 
taken,  and  received  by  the  faithful  in  the  Lord's  Supper." 

Jire  the  bread  and.  wine  changed  after  consecration? 

No :  after  consecration,  they  are  still  bread  and  w^ine. 
The  cup  of  blessing  which  we  bless,  is  it  not  the  communion 
of  the  blood  of  Christ? — >the  bread  which  we  break,  is  it  not 
the  communion  of  the  body  of  Christ '{    1  Cor.  x.  16. 
As  often  as  ye  eat  this  bread,  and  drink  this  cup,  ye  do  show 

the  Lord's  death  till  he  come.    1  Cor.  xi.  2G. 
What  do  you  mean  by  their  being  spiritually  taken  ? 

The  believer  is  really  a  partaker  of  Christ,  and  of  the 
benefits  of  his  death ;  and  his  interest  herein  is  sealed  in 
this  ordinance.  He  has  spiritually,  as  real  an  intercourse 
of  friendship  with  his  Saviour  in  heaven,  as  a  man  has, 
temporally,  with  a  friend  on  earth,  and  the  endearing 
pledges  of  mutual  love  are  greatly  cherished  by  this  or- 
dinance. 
Except  ye  eat  the  flesh  of  the  Son  of  man  and  drink  his  blood, 

ye  have  no  life  in  you.    John  vi.  53. 
For  my  flesh  is  meat  indeed,  and  my  blood  is  drink  indeed.  He 
that  eatcth  my  flesh  and  drinketh  my  blood  dwelleth  in  me 
and  I  in  him.    John  vi.  65,  56. 

Wliat  are  the  benefits  whereof  we  are  partakers  thereby? 

"  The  strengthening  and  refreshing  of  our  souls  by  the 
body  and  blood  of  Christ,  as  our  bodies  are  by  the  bread 
and  wine." 

Eating  the  bread  and  drinking  the  wine  represent  the 
manner  m  which  we  are  to  feed  upon  Christ  in  our  hearts 
by  faith  with  thanksgiving.  As  bread  and  wine  refresh 
the  body,  so  does  the  Lord's  Supper  refresh  the  soul  of 
those  who  are  true  believers.  "  For  then  we  spiritually 
eat  the  flesh  of  Christ,  and  drink  his  blood  ;  then  we 
dwell  in  Christ,  and  Christ  in  us ;  we  are  one  with  Christ, 
and  Christ  with  us."  It  supplies  the  believer  with  strength  ■ 
to  hold  on  his  pilgrimage,  and  gives  him  courage  to  en- 
counter the  enemies  that  beset  his  way  :  and  it  furnishes 
him  with  some  of  the  strongest  motives  against  sin. 

By  eatmg  this  bread  and  drinking  this  cup,  we  declare 
our  conviction  that  our  souls  are  as  dependent  on  the 
atonement  of  Christ  for  salvation,  as  our  bodies  are  on  our 


ON  THE  lord's  SUPPER.  211 

no  benefit  from  the  atonement  of  Christ,  unless  oy  raiu 
Z^rZ't^l^  the  heart  of  man.  an.  hread  wWC, 

Cn.t'e^i:'urpore^s  rwh^°c'h  we  a^.to  attend  the  sa- 
ctament  Cy  be  mentioned  those  of  obtaining  nearer  corn- 
moronVTh'^God.-keeping  alive  our  grautud^,-and  de- 
dicating ourselves  anew  to  him. 
How  does  Ms  ordinance  contribute  to  strengthen  and  refresh 

By'the  d'itine  blessing  on  the  feHWf -ceiver,  his  faitt. 
is  stLghtened  and  he^s  assu.  ha  Christ  ..  *e^p^^ 
S '°%ty'whrr:ceTvVtlb  ordi^nce  aright  are  so  tn- 

to  God.  ^     ,        ^ 

Do  all  who  come  to  the  Lord^s  table  receive  th.s  refreshment 

Mfny'^dtn'oTf  none  but  those  who  feel  and  lament  Vheir 

riiibrefitfi^oiJi^s""-^^^^^^^^^ 

°S3f?o?^.:^Mr5S^a^^^^.» 

Lord's  body.    1  Cor.  xi.  29. 
mo  may  be  said  to  eat  and  drink  the  Lord^s  supper  ur^- 

ThTs;  wlfo'come  to  it  irreverently,  or  with  self-nght.ous 
views-  who  do  not  feel  the  burden  of  sin,  and  the  pla^e 

for  this  is  so  inconsistent  with  their  profession,  as  to  make 
all  their  prayers  and  praises  mere  hypocrisy. 


212 

Your  new  moons  and  your  appointed  feasts  my  soul  hateth ; 
it  is  iniquity,  even  the  solemn  meeting.  Wash  you,  make 
you  clean ;  put  away  the  evil  of  your  doings  from  before 
mine  eyes  ;  cease  to  do  evil.  Isa.  i.  13 — 16. 

What  is  the  danger  of  such  a  conduct  ? 

They  who  act  thus  "  provoke  God  to  plague  them  with 
divers-  diseases  and  sundry  kinds  of  death." 
For   this  cause  many  are  weak  and  sickly  among   you,  and 
many  sleep. — When  we  are  judged,  we  are  chastened  of  the 
Lord,  that  we  should  not  be  condemned  with  the  world. 
1  Cor.  xi.  30,  32. 
The  chastening  with  the  Corinthians  received  was  sent, 
that,  by  repenting  and  seeking  mercy,  they  might  avoid 
eternal  damnation. 

What  is  required  of  them  who  come  to  the  Lord^s  supper  ? 

"  To  examine  themselves  whether  they  repent  them 
truly  of  their  former  sins,  steadfastly  purposing  to  lead  a 
new  life  ;  have  a  lively  faith  in  God's  mercy  through 
Christ,  with  a  thankful  remembrance  of  his  death ;  and 
they  be  in  charity  with  all  men." 
Let  a  man  examine  himself,  and  so  let  him  eat  of  that  bread, 

and  drink  of  that  cup.  1  Cor.  xi.  28. 
Examine  yourselves,  whether  ye  be  in  the  faith.  2  Cor.  xiii.  5. 
Repentance  is  absolutely  necessary.  We  must  call  to 
mind  our  past  ways,  and  comp#fre  them  with  God's  com- 
mandments. If  any  sin  be  yet  indulged,  unrepented  of, 
and  not  forsaken,  we  are  not  meet  to  be  partakers  of  this 
holy  sacrament.     (See  chapter  3d.) 

How  may  you  know  whether  you  truly  repent  of  your  former 
sins  ? 
By  observing  whether  you  loathe  them,  with  such  a 
dislike  as  to  cause  you  to  lead  a  new  life. 
Godly  sorrow  worketh  repentance  to  salvation  not  to  be  repent- 
ed of.    2  Cor.  vii.  10,  11. 

If  you  have  not  been  brought  to  this  godly  sorrow,  beg 
of  God  to  give  you  his  Spirit,  for 
lie  will  reprove  (convince)  the  world  of  sin.    John  xvi.  8. 
Think  of  your  guilt,  in  any  way  which  may  most  affect 
you.    Charge  your  memory  with  those  views  of  your  own 
iniquity,  which  may  most  impress  you  with  a  sense  of  the 
need  you  have  of  Christ's  blood.     Look  on  him  whom 
you  have  pierced,  and  you  shall  mourn.    Pray  like  David, 
Examine  me,  O  Lord,  and  prove  me.    Vs.  xxvi.  2. 
A  lively  faith  is  also  necessary  in  those  who  approach 


ON  THE  lord's  SUPPER.  213 

the  Lord's  table;  because  it  is  only  by  faith  that  we 
receive  Christ,  eat  his  body  and  drink  his  blood.  The  life 
of  a  Christian  is  a  continual  growth  in  grace  by  feeding 
upon  Christ. 

(See  chapter  4th.) 
Let  us  draw  near  in  full  assurance  of  faith.   Heb.  x.  22. 

How  shall  a  person  know  whether  he  has  this  faith  ? 
It  is  attended  by  a  lively  sense  of  God^s  mercy  through 
Christ,  and  is  always  evidenced  by  bringing  forth  the  fruits 
of  righteousness. 
Faith  which  worketh  by  love.   Gal.  v.  6. 

Faith,  if  it  hath  not  works,  is  dead,  being  alone.  James,  ii.  17. 
A  tha?ikful  remembrance  of  the  death  of  Christ  is  also  re- 
quired, and  to  this  end  we  are  reminded,  that  we  ourselves 
are  "  miserable  sinners,  who  lay  in  darkness  and  the  sha- 
dow of  death."  It  is  an  easy  thing,  in  repeating  a  gene- 
ral confession,  to  own  this,  but  unless  we  feel  it,  we  shall 
never  heartily  prize  Christ  as  our  Saviour  :  but  the  lan- 
guage of  praise  will  be  as  unmeaning  as  the  language  of 
humiliation. 

Why  is  charity  with  all  men  necessary  ? 
Because  this  is  a  feast  of  love.     Any  unkindness  of 
heart  must  therefore  be  quite  unsuitable,  and  make  us 
unacceptable  to  God.    It  can  never  be  a  feast  of  love  to 
a  revengeful  spirit.     By  this  ordinance  we  declare  that 
we  are  fellow-members  of  one  body,  of  which  Christ  is 
the  Head  :  that  we  are  all  One  Body,  and  can  no  more  he 
severed  from  each  other  in  heart  and  affection,  without  all 
the  members  suffering,  than  the  m^bers  of  the  animal 
body  can ;  that  love  and  kindness  ^Ruld  mark  the  spirit 
and  temper  of  every  individual;  that  we  are  one  in  the 
sight  of  God,  in  privilege,  in  the  love  of  Christ,  and  in  the 
glory  provided  for  us.    Christians  thus  declare  themselves 
obliged  to  walk  in  love,  as  Christ  hath  loved  them. 
If  thou  bring  thy  gift  to  the  altar,  and  there  rememberest  that 
thy  brother  hath  aught  against  thee  ;  leave  there  thy  gitt  be- 
fore the  altar,  and  go  thy  way  ;  first  be  reconciled  to  thy  bro- 
ther, and  then  come  and  oflf'er  thy  gift.   Matt.  v.  23, 24. 
By  this  shall  all  men  know  that  ye  are  my  disciples,  if  ye  have 

love  one  to  another.   John  xiii.  35. 
Let  us  keep  the  feast,  not  with  the  leaven  of  malice.  1  Cor.  v.  8. 
We  are  all  partakers  of  that  one  bread.    1  Cor.  x.  17. 
Ye  come  together  not  for  the  better,  but  for  the  worse.     (Be- 
cause there  were  divisions  among  them.)    1  Cor.  xi.  17. 


214  ON    THE    lord's    SUPPER. 

Without  charity  I  am  nothing.   1  Cor.  xiii.  2. 

Keep  the  unity  of  the  Spirit  in  the  bond  of  peace.    Eph.  iv.  3. 

Let  all  bitterness,  and  wrath,  and  auiier,  and  clamour,  and  e\il- 
speaking,  be  put  away  from  you,  with  all  malice:  and  be  ye 
kind  one  to  another,  tender-tiearted,  for^ivin^:  one  another, 
even  as  God  for  Christ's  sal<e  hath  forgiven  you.  Eph.  iv. 
31,32. 

Let  us  consider  one  another,  to  provoke  unto  love  and  to  good 
works.    Heb.  x.  24. 

If  God  so  loved  us,  we  ought  also  to  love  one  another.  1  John 
iv.  11. 

With  what  disposition  of  mind  should  we  come  to  the 
I^rd''s  Supper  ? 

With  deep  contrition  and  sorrow  for  our  sins,  which  oc- 
casioned the  death  of  our  Saviour;  with  holy  joy  and 
thankfulness  for  the  benefits  to  be  derived  therefrom  ;  with 
a  determination,  by  the  grace  of  God,  to  offer  and  present 
to  him  ourselves,  our  souls  and  bodies,  to  be  a  reasonable, 
holy,  and  living  sacrifice  ;  and  with  perfect  charity  to  all 
men,  and  especially  with  sincere  love  to  God's  people. 
Alas  !  how  many  who  frequent  this  ordinance  are  dead  to 
any  spiritual  sensations^  go  through  the  whole  as  a  form- 
ality, and  depart  as  cold  and  worldly  as  ever. 

All  are  invited  to  this  heavenly  feast,  who  are  religiously 
and  devout  It/ disposed ,-  but  unless  we  have  t/iis  wedding 
garment,  (Matt.  xxii.  12,)  we  are  not  meet  partakers  of 
this  holy  mystery  ;  and  although  we  may  plead,  like  those 
in  Luke  xiii.  26,  that  we  have  eaten  and  drunk  in  the  pre- 
sence of  the  Lord,  we  shall  be  ordered  to  depart  as  work- 
ers of  iniquity. 

If  we  have  not  these  dispositions  of  mind,  we  should 
pray  for  them.  Bi^H^e  should  not  make  our  sins  an  ex- 
cuse for  neglecting  this  duty.  This  sacrament  was  ap- 
pointed for  our  growth  in  these  graces.  We  should  remem- 
ber that  Christ  is  known  to  his  disciples  in  breaking  of  . 
bread.  Luke  xxiv.  35.  He  is  the  author  of  faith,  and  is 
appointed  to  give  repentance ;  let  us  therefore  come  unto 
him  in  this  his  ordinance,  and  claim  the  benefits  he  offers 
in  it. 

Though  we  should  feel  ourselves  defective  in  these 
graces,  if  we  be  really  humble  and  contrite,  and  come 
heartily  seeking  Christ,  God  will  not  cast  us  out,  nor  turn 
bis  mercy  from  us.  And  we  offend  God,  and  deceive  our- 
selves, if  we  show  a  constant  slight  of  Ch'risi's  ordinance. 


ON    THE    lord's    SUPPER.  215 

under  a  vain  excuse,  complaining  of  an  obstacle  which  we 
take  no  pains  to  remove.  If  we  are  unfit  for  the  Lord's 
supper  here,  we  are  not  less  unfit  for  the  supper  of  the 
Lamb  in  glory. 

Consider,  those  of  you  who  have  been  brought  to  love 
Christ,  how  very  wrong  it  is  to  neglect  the  last  command 
he  gave  to  his  disciples, — "  Do  this  in  reniembrance  of 
me."  And  if  that  soul  was  to  be  cut  oft'  from  the  people 
of  God  who  neglected  to  celebrate  the  passover  (which 
was  a  type  of  the  Lord's  supper,)  Exod.  xii.  19  ;  of  how- 
much  sorer  pnishment,  suppose  ye,  shall  we  be  thought 
worthy,  if  we  trample  under  foot  the  Son  of  God,  and 
count  the  blood  of  the  covenant  wherewith  we  are  sancti- 
fied, an  unholy  thing]  Heb.  x.  29.  Slight  the  conde- 
scending grace  of  your  Redeemer  no  longer — accept  the 
invitation  to  his  table  which  has  so  often  been  held  out  to 
you.  Ask  him  to  prepare  you  to  draw  nigh,  for  the  prepa- 
ration of  the  heart  is  of  God  :  and  though  you  may  be 
now  weak  in  faith,  yet  by  waiting  upon  him  in  this  ordi- 
nance, your  strength  shall  be  renewed  as  the  eagle's :  you 
shall  run  and  not  be  weary;  you  shall  walk  and  not  faint. 

Now  THE  God  of  peace,  that  brought  again  from 
THE  dead  our  Lord  Jesus,  that  great  shepherd 
of  the  sheep,  through  the  blood  of  the  ever- 
lasting covenant,  make  you  perfect  in  every 
good  work  to  do  his  will,  working  in  you  that 

which    is    well    pleasing    in    his    sight,    THPvOUGH 

Jesus  Christ;  to  whom  be  glory  for  ever  and 
EVER.    Amen. 


APPENDIX. 


CATECHETICAL  NOTICES. 

Elementary  instruction  is  of  course  of  primary  and 
essential  importance  to  the  acquisition  of  all  knowledge. 
"  With  religion,"  Hooker  remarks,  "  it  fareth  as  with 
other  sciences,  the  first  delivery  of  the  elements  thereof 
must  for  like  consideration  be  framed  according  to  the 
weak  and  slender  capacity  of  young  beginners ;  unto 
which  manner  of  teaching  principles  in  Christianity,  the 
npostle  in  the  sixth  to  the  Hebrews  is  himself  understood 
to  allude." 

This  allusion  occurs  in  the  second  verse  of  this  chapter, 
where  the  apostle  enumerates  among  "the  principles  of 
the  doctrine  of  Christ,"  or  the  elementary  principles  of  the 
gospel,  "  the  doctrine  of  baptisms^  By  this  we  are  pro- 
bably to  understand,  as  Hooker  seems  to  have  done,  the 
doctrine  or  system  of  instruction  which  is  connected  with 
baptisms,  of  which  the  principles  enumerated  formed  a 
part.  Thus  the  "  baptism  of  John"  (Acts  xix.  3)  was  his 
doctrine,  or  the  principles  of  religion  which  he  taught. 
Thus  the  Israelites  are  said  to  have  been  "baptized  unto 
Moses,"  that  is  into  "  the  doctrine  taught  by  Moses."* 
Dr.  Ov/en  represents  the  most  general  interpretation  of  this 
passage,  (to  which  he  himself  adheres,)  "as  if  the  apos- 
tle had  said,  these  principles  of  the  doctrine  of  Christ, 
namely,  repentance,  faith,  the  resurrection  and  judgment, 
are  those  doctrines  wherein  they  are  to  be  instructed,  who 

are  to  be  baptized,  and  to  have  hands  laid  on  them 

These,  being  the  catechetical  rudiments  of  Christian  religion, 
are  called  here  6i6axr)  panTicnuyv  k.  t.  A.  or  the  doctrines  that 
were  to  be  taught  in  order  to  the  administration  of  those 
rites.  ...  All  persons,  who  began  to  attend  to  the  gospel. 

•  Whitby.  t  Exposition  of  the  Epistle  to  the  Hebrews. 

20  217 


218  APPENDIX. 

were  diligently  instructed  in  the  forementioned  principles 
with  others  of  a  like  nature,  (for  they  are  mentioned  only 
as  instances,)  before  they  were  admitted  to  a  participation 
of  this  ordinance,  with  imposition  of  hands  that  ensued 
thereon  ;  these,  therefore,  are  called,  the  '  doctrine  of  bap- 
tism,' or  the  catechellcal,  fundamental  truths,  wherein  those 
to  be  baptized  were  instructed,  as  being-  the  things  where- 
of they  were  to  make  a  solemn  profession." 

Dr.  Owen  expresses  the  belief  that,  at  an  early  period  ol 
the  Church,  adults  on  their  first  hearing  of  the  gospel  re- 
ceived such  instruction  as  this  previously  to  baptism, 
while  the  children  of  believers  were  admitted  to  baptism 
in  infancy,  and  instructed  as  soon  as  they  grew  up  to  years 
of  understanding.  After  expressing  this  view,  he  proceeds 
with  the  following  remarks,  in  which,  if  Bishop  be  sub- 
stituted for  Elder,  we  shall  have  a  just  account  of  the 
practice  of  the  primitive  Church. 

"  Afterwards,  when  they  were  established  in  the  know- 
ledge of  these  necessary  truths,  and  had  resolved  on  per- 
sonal obedience  to  the  gospel,  they  were  offered  to  the  fel- 
lowship of  the  faithful;  and  hereon,  giving  the  same  ac- 
count of  their  faith  and  repentance  which  others  had  done 
before  they  were  baptized,  they  were  admitted  into  the 
communion  of  the  Church,  the  elders  thereof  laying  their 
hands  on  them  in  token  of  their  acceptation,  and  praying 
for  their  confirmation  in  the  faith.  Hence  the  same  doc- 
trines became  previously  necessary  to  both  these  rites ;  be- 
fore baptism  to  them  that  were  adult,  and  towards  them 
who  were  baptized  in  infancy  before  the  imposition  of  hands. 
And  I  acknowledge  that  this  was  the  state  of  things  in  the 
apostolical  churches,  and  that  it  ought  to  be  so  in  all 
others.  Persons  baptized  in  their  infancy  ought  to  be  in- 
structed in  the  fundamental  principles  of  religion,  and 
make  profession  of  their  own  faith  and  repentance,  before 
they  are  admitted  into  the  society  of  any  particular  Church." 

Dr.  Owen,  as  has  been  remarked,  admits  this  to  have  been 
the  state  of  things  at  an  early  period  of  the  C'nurch,  but 
not,  as  must  in  justice  to  hitn  be  remarked,  so  early  as  the 
time  of  writing  the  epistle  to  the  Hebrews.  I/e  thinks 
that  "  the  whole  business  of  co'ifirmation  is  of  a  much 
later  dale,  so  that  it  cannot  be  here  intended,"  Upon  this 
conjecture,  (in  opposition  'Stt  recorded  apostolical  practice,) 


APPExNDIX.  219 

it  is  not  within  the  scope  of  the  present  remarks  to  speak. 
Our  concern  is  only  with  the  representation  of  facts  as  ex- 
isting; in  the  '■^  apoatolical  churches,^^  and  which,  it  may  be 
observed  in  passinof,  constitute  in  every  particular,  except 
the  grade  of  the  administrator,  precisely  what  is  now 
called  coiifirmatiun.  In  the  opinion  of  Dr.  Owen,  the 
"laying  on  of  hands"  most  probably  has  reference  to  the 
practice  of  the  apostles,  subsequent  to  baptism  ;  but  this, 
he  thinks,  was  for  the  purpose  of  bestowing  supernatural 
gifts. 

As  we  proceed  further  on  in  the  history  of  the  Church, 
the  materials  for  catechetical  notices  become  very  abundant. 
Heathen  converts  were  invariably  required  to  go  through 
a  course  of  catechetical  instruction,  before  they  were  ad- 
mitted to  baptism.  The  children  of  believing  parents,  be- 
ing baptized  in  infancy,  were  admitted  catechumens  as 
soon  as  they  were  capable  of  learning. 

The  former  class  of  catechumens  was  generally  subject- 
ed to  a  long  probation,  partly  for  the  trial  of  their  sincerity 
and  stability,  and  partly  that  they  might  be  instructed  by- 
degrees  in  the  principles  of  true  religion.  Bingham,  on 
whose  authority  these  facts  are  stated,  thus  describes  the 
usual  system  of  catechetical  instruction.* 

"  They  usually  began  their  discourses  with  the  doctrine 
of  repentance  and  remission  of  sins,  and  the  necessity 
of  good  works,  and  the  nature  and  use  of  baptism,  by 
which  the  catechumens  were  taught,  how  they  were  to  re- 
nounce the  devil  and  his  works,  and  enter  into  a  new  cove- 
nant with  God.  Then  followed  the  explication  of  the 
several  articles  of  the  creed,  to  which  some  added  the  na- 
ture and  immortality  of  the  soul,  and  an  account  of  the  ca- 
nonical books  of  Scripture,  which  is  the  substance  and 
method  of  St.  Cyril's  eighteen  famous  discourses  to  the 
catechumens." 

Apart  of  the  instruction  of  catechumens  in  the  primitive 
Church  consisted  in  the  reading  of  the  Scriptures,  a  fact 
which  presents  a  striking  contrast  to  the  more  modern 
system  of  a  Church  calling  itself  catholic,  but  catholic 
only  in  name.     Bingham  says, — 

"It  is  observable  that  no  Church  anciently  denied  any 

•  Antiquities  of  the  Cliristian  Church,  Book  x. 


220  APPENDIX. 

order  of  Christians  the  use  of  the  holy  Scriptures  in  the 
vulgar  tongue,  since  even  the  catechumens  themselves, 
who  were  but  an  imperfect  sort  of  Christians,  were  ex- 
horted and  commanded  to  read  the  canonical  books  in  all 
churches,  and  the  apocryphal  books  in  some  churches,  for 
moral  instruction.  Nay,  if  we  may  believe  Bede^  they 
were  obliged  to  get  some  of  the  holy  Scriptures  by  heart, 
as  a  part  of  their  exercise  and  discipline,  before  they  were 
baptized.  .  . .  Among  [them,]  as  St.  Austin  and  others  have 
observed,  those  were  commonly  the  most  tractable  and  the 
best  proficients,  who  were  the  most  conversant  in  the  holy 
Scriptures." 

As  we  descend  into  the  dark  ages  of  the  Church,  cate- 
chetical instruction,  with  all  other  instruction,  appears  to 
have  been  grossly  neglected.  At  a  synod  held  in  England 
in  the  year  735,  it  was  enjoined,  "  that  the  priests  learn  and 
teach  to  know  the  Creed,  Lord's  Prayer  and  words  of  conse- 
cration in  the  Masse  (or  eucharist")  in  the  English  tongue. 
This  seems  to  indicate,  as  Fuller  (from  whom  the  canon 
on  these  instructions  is  quoted)  remarks,  that  "  learning 
then  ran  low,  [since]  the  priests  themselves  had  need  to 
learn  them ;  yet  ignorance  was  not  then  so  high,  but  that 
the  people  were  permitted  to  be  taught  them." 

On  the  first  dawn  of  the  reformation  in  England  it  was 
found  necessary  to  recommend  catechetical  instruction  as 
a  means  of  dispelling  the  gross  ignorance  in  which  the 
people  were  involved.  This  work  was  commenced  by 
Cromwell  in  the  reign  of  Henry  VIII.,  "  and  though  what 
he  required,"  Archbishop  Wake  remarks,  "  went  no  fur- 
ther than  to  teach  first  the  parents  and  masters  themselves, 
and  by  them  their  children  and  servants,  the  Creed,  the 
Lord's  Prayer,  and  the  ten  Commandments;  yet  this  was 
a  good  beginning,  and  even  more  than  many  of  the  clergy 
themselves  in  those  days  were  very  well  able  to  expound 
to  them." 

It  may  teach  us  gratitude  for  our  privileges  in  the 
present  day  to  learn,  from  an  old  and  faithful  historian,  the 
state  of  the  people  and  the  means  adopted  for  their  in- 
struction, in  the  early  part  of  king  Edward  the  Sixth's 
reign.  "  There  was  now  great  care  taken  that  the  vulgar 
sort  might  arrive  at  some  knowledge  of  religion,  which 
they  were  for  the  most  part  barbarously  ignorant  of  befor*". 


APPENDIX.  221 

And  for  this  purpose  provision  was  made  that  the  people 
miffht  learn  in  English  the  Lord's  Prayer,  the  Creed,  an(l 
the  Ave,  that  always  were  to  he  said  before  in  Latin,  but 
especially  the  Lord's  Prayer,  commonly  called  the  Pater 
Noster.  And  therefore,  the  better  to  inculcate  it  in  the 
minds  of  the  people,  Latimer  used  to  say  this  prayer  con- 
stantly, both  before  and  after  sermon,  in  the  country  where 
he  was.  And  when  any  poor  people  came  to  him  to  ask 
an  alms,  he  would  oppose  them  with  the  Lord's  Prayer 
and  bid  them  say  it,  and  cause  his  servants  sometimes  to 
require  them  to  say  it.  Many  would  tell  him  they  could 
say  the  Latin  Pater  Noster,  and  others  that  they  could  say 
the  old  Pater  Noster,  (as  they  termed  the  Lord's  Prayer  ia 
Latin,)  but  not  the  new,  meaning  the  English."* 

In  the  year  1548,  a  Catechism,  translated  from  the  Ger- 
man of  Justus  Jonas,  under  the  supervision  of  Archbishop 
Cranmer,  was  published  in  England.  This  was  subse- 
quently known  under  the  title  Cranmer''s  Catechism.  "  It 
consists,"  says  Le  Bas,  "  of  elementar}'  expositions  of  the 
Commandments,  the  Creed,  the  Lord's  Prayer,  the  Sacra- 
ment of  Baptism,  the  authority  of  the  Keys,  and  the 
Lord's  Supper.  In  this  book  the  Commandments  are  ar- 
ranged conformably  to  the  Romish  practice.  The  first 
two  coalesce  into  one,  and  the  tenth  is  divided  into  two. 
But  then  in  the  discourse  on  idolatry,  introduced  by  Cran- 
mer into  the  exposition,  he  remarks,  that  this  arrangement 
is  the  work  of  later  interpreters  ;  and  that,  according  to  the 
most  ancient  interpretation,  the  words  relating  to  images 
form  the  second  commandment."  If  this  be  always  fully 
given,  the  arrangement  is  a  matter  of  less  importance, 
although  there  seems  to  be  no  room  for  doubt  as  to  that 
ntended  by  Scripture.  The  Church  of  Rome  is  compelled 
to  transpose  a  clause  in  the  tenth  commandment  in  order  to 
make  it  appear  as  a  distinct  injunction. 

Cranmer''s  Catechism  was  erroneous  with  respect  to  the 
number  of  the  sacraments,  (of  which  it  makes  three,  Pe- 
nance being  one,)  and  does  not  appear  to  have  gone  into 
general  use.  In  the  year  1553,  another  Catechism,  which 
had  been  composed  in  Latin,  was  set  forth,  and  its  use  en- 
joined upon  all  schoolmasters,  &c.  by  the  authority  ot 

•  Strype's  Memorials  of  Edward  VI.'s  Reign.  B.  i.  ch.9. 
20* 


222  APPENDIX. 

the  king.  It  is  in  consequence  called  King  Edward^s  Cth- 
Tirhisin.  It  is  said  in  tiie  king's  injunction  to  have  been 
written  "  by  a  certain  godly  and  learned  man,"  but  who 
was  the  author  was  not  made  known,  and  seems  to  be 
generally  considered  uncertain.  Some  thought  that  it 
was  written  by  Poinet,  bishop  of  Winchester.  Strype, 
liowever,  than  whom  there  is  probably  no  better  authority 
in  sncli  mailers,  says, — "  It  was  certainly  writ  by  Alex- 
ander Noel  [or  Nowell,]  as  I  find  by  comparing  Noel's 
('atechism  and  this  together.  The  collocutores  [speakers] 
are  in  both  O.techisms  the  same,  viz.  magister  and  auditor. 
And  in  marfy  places  the  very  same  questions  and  answers 
"re  given  verbatim.  Only  Noel's  Catechism,  published 
Tinder  queen  Elizabeth,  is  larger  much."*  He  quotes  also 
in  his  memorials  of  Cranmer  the  testimony  of  a  learned 
contemporary  of  Noel,  to  the  same  effect. 

Slrype  also  says  of  this  Catechism,  "that  it  seems  to 
have  been  published  in  English  as  well  as  in  Latin,  that 
John  Day  printed  it,  and  [it  was]  licensed  to  come  abroad 
in  1552.  For  according  to  the  warrant  book,  '  in  September, 
1552,  a  license  was  granted  to  the  same  person  to  print  it 
both  in  Latin  and  English^  the  king  having  caused  it  to  be 
set  forth.'  But  it  was  not  printed  before  1553,  and  the 
reason  it  was  so  long  between  the  license  and  the  publica- 
tion (half  a  year  and  more)  I  conjecture  was,  because  it 
was  thought  fit  to  have  the  allowance  first  of  the  convoca- 
tion for  the  giving  it  greater  countenance  and  authority. "j- 

This  Catechism  has  been  republished  in  the  first  vo- 
lume of  the  Christian  Observer,  of  which  it  occupies  about 
16  pages.  There  is  quoted  in  connexion  with  it  the  re- 
mark of  Dr.  Randolph,  bishop  of  Oxford,  that  the  "  Cate- 
chism published  in  the  reign  of  Edward  VI.  was  the  last 
work  of  the  reformers  of  that  reign  ;  whence  it  may 
fairly  be  understood  to  contain,  as  far  as  it  goes,  their  ul- 
timate decision,  and  to  represent  the  sense  of  the  Church 
of  England  as  then  established."  Archbishop  Wake  says 
of  it :  "  And  here  I  take  the  complete  model  of  our  Church 
Catechism  to  have  been  first  laid."  It  is  a  sound  and  ex- 
cellent production,  expressing  the  same  sentiments  with  re- 
spect to  the  depravity  of  man,  the  need  of  the  Holy  Spirit 

•  Memorials  of  the  Reign  of  Edward  VI.  B.  ii.  ch.  15.       t  Ibid. 


APPENDIX. 


223 


to  create  a  new  heart  in  him,  and  the  impossibility  of  jus- 
tihcation  except  by  faith  alone,  which  are  to  be  found  in 
the  present  Articles  and  Liturgy  of  the  Church  of  England. 

The  injunction  for  the  use  of  this  Catechism  by  kmg 
Edward  is  dated  on  the  20th  of  May,  1553.  He  requires 
that  it  shall  be  taught,  "  immediately  after  the  other  brief 
Catechism  which  we  have  set  forth ^ 

This  "other  brief  Catechism"  appears  to  have  been 
one  which  John  Day  was  licensed  to  print  in  March  of 
that  year.  Strype  gives  in  his  collection  of  records  two 
warrants  to  this  printer,  one  for  printing  the  larger  Ca- 
techism, both  in  Latin  and  English,  dated  in  September, 

1552,  as  we  have  seen  ;  the  other  was  given  in  March^ 

1553,  "  for  printing  a  Catechism  in  English,  with  the  brief 
of  an  A  B  C  thereunto  annexed,"  &c.* 

Strype  supposes  .this  brief  Catechism  to  be  referred  to 
in  certain  letters  to  the  bishops,  written  by  the  king  in 
a  subsequent  part  of  1553.  "  This,"  he  says,  "  I  conclude 
to  be  the  Church  Catechism,  joined  nowf  ordinarily 
with  our  Common  Prayer,  for  the  printing  of  which  .John 
Day  had  the  king's  license  in  the  month  of  March  before, 
as  likewise  he  had  from  Elizabeth  afterwards." 

That  this  conclusion  is  correct  is  moreover  proved 
by  the  fact,  that  Elizabeth  in  the  second  year  of  her  reign 
issued  a  proclamation,  in  which  she  enjoined  it  upon  the 
clergy  to  examine  their  flocks,  and  teach  them  "the  Cate- 
chism set  forth  in  the  book  of  Public  Prayer.":^:  This 
could  not  have  been  inserted  in  the  prayer  book  durmg  the 
leign  of  Mary,  which  extended  back  to  the  year  in  which 
Edward  the  Sixth's  two  Catechisms  were  published, 
(being  the  last  of  his  reign,)  while  all  that  is  said  by 
historians  seems  to  prove  that  there  was  no  publicly 
authorized  Catechism  before  that  period. 

•  The  flates  and  details  of  these  warrants  are  here  notired,  in  order  to 
distinguish  carefully  between  the  larger  Catechisn)  of  king  Edward  and  the 
brief  "one  which  Strype  states  to  be  the  Church  Cafechisui.  The,forrner 
was  printed  in  l-2mo,  and  bound  (as  Fuller  states)  with  the  articles  of  reli- 
gion, adopted  at  the  same  time.  The  latter  seems  to  have  been  combined 
with  a  primer  for  children.  Blunt,  in  his  History  of  the  Reformation,  con- 
founds these,  stating  that  Strype  attributes  the  authorship  of  the  Church 
Catechism  to  Nowell,  whereas  it  will  be  seen  from  our  extracts,  that  it  is 
the  larger  Catechism,  licensed  in  September  1552,  of  which  he  speaks  in 
that  connexion.  ,..  , 

t  About  the  year  1720.  J  Archbishop  Wake. 


224  APPENDIX. 

The  Church  Catechism  then  appears  to  have  been  set 
forth  under  the  auspices  of  the  early  reformers  of  the 
Church  of  England,  and  was  prepared  by  some  of  them, 
perhaps  Cranmer  himself,  (who  took  a  deep  interest  in  ca- 
techetical instruction,)  upon  the  model  of  Edward  the 
Sixth's  Catechism.  It  contained  at  this  time  no  account 
of  the  sacraments,  as  will  be  seen  when  the  additions  on 
that  subject  are  noticed.  For  the  present  we  proceed  in 
the  order  of  time  to  notice  Dean  Nowell's  Catechism  in 
Latin,  which,  it  has  been  seen,  Strype  represents  as  an  ex- 
tension of  king-  Edward's,  and  both  as  proceeding  from 
the  same  author.  This  was  prepared  by  direction  of  the 
convocation  of  1562,  of  which  Nowell  was  prolocutor,  but 
not  printed  until  1570.  It  was  reprinted  in  1572  and  1578, 
and  translated  into  English  and  Greek.* 

Nowell's  Catechism  was  held  in  high  estimation.  As 
a  proof  of  it  Strype  says,  "  It  was  thought  fit  that  minis- 
ters should  converse  in  this  Catechism,  and  learn  true 
Divinity  from  it.  But  this,  some,  conceited  of  their  own 
learning,  thought  much  of.  Thus  Thomas  Cartwright,  in 
his  Admonition,  complained  that  now  ministers,  like  young 
children,  must  be  instructed  and  learn  the  Catechism. 
Where  in  the  margin  he  placed  these  words  '  ministers  of 
London  enjoined  to  learn  Mr.  Nowell's  Catechism.'  To 
which  thus  Dr.  Whitgift,  'That,  Cartwright,  w^hich  you 
in  derision  quote  in  the  margin,  is  a  book  fit  for  you 
to  learn  also.  And  I  know  no  man  so  well  learned,  but  it 
may  become  him  to  read  and  learn  that  learned  and  ne- 
cessary book. 'I  Bishop  Randolph,  as  quoted  by  the 
Christian  Observer,  says  of  this  work  and  Jewel's  Apology 
for  the  Church  of  England,  written  about  the  same  time, 
"Both  these  works  were  publicly  received  and  allowed. 
They  have  also  a  claim  to  the  attention  of  the  reader,  both 
for  clearness  of  argument,  and  for  eloquence  of  language." 

A  brief  notice  of  one  whose  name  so  often  occurs,  and 
who  was  so  distinguished  among  the  great  men  of  the 
Church  of  England  as  Dean  Nowell,  will  not  be  unaccept- 
able to  the  reader.  Fuller  says  of  him,  "  Alexander  Nowell^ 
Doctor  of  Divinity,  and  Deane  of  St.  Paul's  in  London^ 
born  in  Lancashire^  bred  in  Oxford,  afterwards  fled  into  Ger- 

♦  Strype'8  Aunala.    Anno  15C2.  t  Ibid. 


APPENDIX.  23S 

raanie  in  the  reig'ne  of  Queen  Mary.  He  was  the  first  of 
English  Exiles,  that  returned  in  the  dayes  of  Q.  EUzabetlu 
And  I  have  read  how  in  a  Parliament  he  was  chosen  Bur- 
gess of  a  town  in  Cornwall:  But  his  election  pronounced 
void,  because  he  was  a  Deacon.  A  nnan  of  a  most  Angelical! 
Life,  and  Deep  Learning.  A  great  Defender  of  .Justifica- 
tion by  Faith  alone,  and  yet  a  great  Practiser  of  Good 
Works  ;  witnesse  two  hundred  pounds  a  year  rent,  for  the 
maintenance  of  thirteen  students  bestowed  on  Brazen 
Nose  College  wherein  he  had  his  education.  A  great 
honourer  of  the  marriage  of  the  Clergie,  and  yet  who  lived 
and  died  single  himselfe./  An  aged  man  of  90  yeares  of  age, 
yet  fresh  in  his  youthful  learning  ;  yea  like  another  Moses^ 
his  eyes  were  not  dimme,  nor  did  he  ever  make  use  of 
Spectacles  to  read  the  smallest  print."  B.  x.  10.  Strype 
states  some  of  these  particulars,  and  also  that  he  was  of 
the  ancient  family  of  the  Nowells  of  Lancashire,  that  he 
preached  the  first  and  last  Lent  sermons  before  Queen  Eli- 
zabeth for  thirty  years,  "  and  that  with  a  great  freedom 
becoming  one  that  was  delivering  God's  message."  He 
made  provision  for  the  support  of  thirteen  students  at  Ox- 
ford, where  he  was  himself  admitted  at  thirteen  years  old, 
and  studied  thirteen  years.  "  He  was,"  says  Strype,  "  an 
Exciter  to  Piety  by  his  Sermons  and  his  threefold  Cate- 
chism.:^ He  was  Forty-two  years  Dean,  and  died  at  Ninety, 
when  neither  the  Eyes  of  his  Mind  nor  of  his  Body  weie 
yet  grown  dim:  Dying  Anno  1601,  February  13."  An. 
Ref.  xxi. 

In  the  reign  of  James  L  an  important  and  valuable 
addition  was  made  to  the  Church  Catechism.  At  the 
Hampton  Court  conferences,  in  the  year  1G03,  it  was 
noticed  by  Dr.  Reynolds  among  the  subjects  which  re- 
quired attention.  "  That,"  he  said,  "  in  the  Common 
Prayer  Book  is  too  brief,  and  that  by  Mr.  Nowell,  (late 
Dean  of  St.  P^aul's,)  too  long  for  novices  to  learn  by 
heart.  I  request,  therefore,  that  one  uniform  Catechism 
may  be  made,  and  none  other  generally  received."*  The 
Catechism  was  accordingly  enlarged  by  the  addition  of 
the  part  on  the  Sacraments^  which  was  written  by  Bishop 

*  By  which  seems  to  be  meant  the  versions  in  Latin,  Greek  and  English, 
t  Fuller. 


S26  APPENDIX. 

Overall.*  Of  this  writer,  who  is  entitled  to  the  most  re- 
spectful and  grateful  remembrance  for  his  admirable  per- 
formance of  this  duty,  Fuller  says,  "  I  cannot  attain  the 
exact  date  of  the  death  of  John  Overall,  carrying  superin- 
tendency  in  his  surname,  the  Bishop  of  Norwich;  first 
Fellow  of  Trinity  Coll.,  then  Master  of  Katherine  Hall, 
and  King's  Professor  of  Divinity  in  Cambridge.  One  of  a 
strong  brain  to  improve  his  great  reading,  and  accounted 
one  of  the  most  learned  controversial  Divines  of  those 
dales."  Bishop  Overall  was  one  of  the  translators  of  the 
English  version  of  the  Bible  now  in  use.  The  books 
assigned  to  him  and  nine  others  w^ere  the  Pentateuch  and 
the  historical  books  to  1st  Chronicles.  His  associates  were 
Dr.  Andrews,  afterwards  Bishop  of  Winchester,  Dr.  Sara- 
via,  Hooker's  most  intimate  friend,  and  other  men  of  like 
character. 

The  Catechism  of  the  Church  of  England  has  under- 
gone no  change  since  this  period.  It  has  been  adopted  by 
the  Protestant  Episcopal  Church  in  the  United  States,  with 
some  few  alterations,  the  most  important  of  which  are,  the 
change  of  the  expression  "  who  sanctifieth  me  and  all 
the  elect  people  of  God,"  into  "  all  the  people  of  God  ;" 
and  the  substitution  of  "  spiritually"  for  "  verily  and  in- 
deed" in  that  part  of  the  Catechism  which  treats  of  the 
Lord's  supper.  It  now  stands  a  monument  of  the  wisdom 
and  piety  of  former  ages,  not  less  honourable  to  the  vene- 
rated men  who  educed  its  principles  from  beneath  the  ac- 
cumulated rubbish  of  ages,  than  invaluable  to  us,  who  en- 
joy the  fruits  of  their  toils  and  sufferings.  May  we  duly 
appreciate  the  inheritance,  of  which  this  brief  "  form  of 
sound  words"  forms  a  small  but  not  unimportant  part,  and 
be  enabled  to  transmit  it  unimpaired  and  unsullied,  to  our 
latest  posterity. 

•  Wheatly. 


INDEX. 


A 

Adam,  state  before  the  fall,  2.  After  the  fall,  2.  Consequen.  es 
of  the  fall  to  him,  3.  To  his  posterity,  4.  In  what  his  *m 
consisted,  2. 

JIdoption  into  the  family  of  Christ,  11,  184. 

Amen,  meaning  of,  111,  204. 

Angels,  communion  with,  43,  95.  How  they  perform  God's 
will,  192. 

B 

Baptism,  what  it  is,  6.  Answers  to  circumcision,  8.  Argu- 
ments for  infant,  7.  A  sacrament,  8,  205.  What  the  out- 
ward sign,  10,  205.  What  the  inward  grace,  9.  Benefits 
of,  10.     Promises  made  for  us  at,  23,  30. 

Baptism  of  infants,  10. 

Baptized  persons  not  all  partakers  of  inward  grace,  10. 

Birth,  new,  unto  righteousness,  9. 

Bishop,  office  of,  81,82. 

Bread,  what  meant  by,  194.     Why  ask  for  it  daily,  194. 


Catechism,  meaning  of  the  word,  1,  Compiled  by  the  Refor- 
mers, 1,  223. 

Children,  of  God,  13,  184.  Sin  of  parents  visited  on,  instanced, 
135.     Duty  of  parents,  149.     Duty  of  parents  to,  152. 

Christ,  what  to  be  a  member  of,  11.  Meaning  of  the  title,  41. 
Why  applied  to  the  Saviour,  41.  The  only  Son  of  God,  43, 
53.  Proofs  of  his  divinity,  49,  53.  Spoken  of  as  God,  49. 
Divine  attributes  ascribed  to,  51.  Worshipped  as  God,  63 
His  resurrection  foretold,  54.  Typified,  54.  Proofs  of,  55 
His  ascension  foretold,  57.     His  office  in  heaven,  58. 

Christian  life,  a  life  of  faith,  19. 

Church,  meaning  of  the  word,  77.  Visible,  and  invisible,  77, 
88.      Why  called   Holy,   78.      Why  called   Catholic,   79 

227 


INDEX.  228 

Order  of  the  Jewish,  79.     Apostolic  model  of,  to  be  followed, 
79,  85.     Order  of  primitive,  80—84. 

Circnmcision,  answerable  to  baptism,  8. 

Commandment,  what  first  forbids,  127.  How  Christians  break 
it,  130.  What  it  requires,  128.  What  second  forbids,  131 
What  it  requires,  133,  How  enforced,  134.  V/hat  third 
forbids,  137.  What  it  requires,  140.  How  enforced,  141. 
What  fourth  requires,  144.  What  fifth  requires,  149.  Pro- 
mise annexed  to  it,  153.  What  sixth  forbids,  151.  What 
it  requires,  157.  What  seventh  forbids,  160.  What  it  re- 
quires, 161.  What  eighth  forbids,  162,  165.  What  it  re- 
quires, 164.  What  ninth  forbids,  167.  What  tenth  forbids, 
171,  174. 

Communion,  of  saints,  91.     With  God  through  the  Bible,  93. 
Uses  of  this  article,  95,  96. 

Contentment,  enforced,  172,  174,  195. 

Covetousness,  instances  of,  172. 

Creation,  account  of,  37. 

D 

Deacon,  office  of,  82. 

Dead  raised,  instances  of,  107. 

Death,  the  wages  of  sin,  98.     What  it  is,  103.     Compared  to 

sleep,  103.      Change   on   the   body  by,  103.     Everlasting, 

what  it  is,  201. 
Devil,  his  names,  23.     His  works,  24.     Prayer  to  be  delivered 

from  his  power,  201. 


E 


DoxoiOgy,  203. 

Evil  speaking,  167,  168. 

F 

Faith,n^i\xxe  of,  16, 20.     Illustrations  of,  17.     Examples  of,  17. 

Why  necessary  for  all,  18.     How  to  be  obtained,  19.     Signs 

of  true,  19.     How  evidenced,  213. 
Fall  of  man,  proved  from  Scripture,  4,  40. 
Forgiveness  of  sin,  through  Christ,  98,  101.     Assurance  of  it, 

100.     Cannot  be  merited,  201.     Why  to  be  daily  asked,  198. 
Forgiving  temper  required,  198. 

G 

Glory,  degrees  of,  108. 

God,  children  of,  12.     His  will,  where  summed  up,  27.     What 

it  is,  190.     How  made  known,  191.     How  to  be  done,  192. 

Obedience  to  it  required,  37.     Who  he  is,  31.     Knowledge 


INDEX*  229 

of  him  necessary,  32,  127.  His  attributes,  30,  38,  125.  Cre- 
ated all  things,  37.  Illustration  of  his  mercy,  15.  Displays 
of  his  power  against  his  enemies,  33.  In  behalf  of  his  peo- 
ple, 34.  What  meant  by  his  name,  137,  187.  Reverence 
of  his  word  required,  140.  In  what  sense  Our  Father,  183. 
His  help  how  to  be  obtained,  202. 
Grace,  meaning  of  special,  176.  Given  in  answer  to  prayer, 
38.     Kingdom  of,  189. 

H 

Heathen,  gods  of,  126. 

Heaven,  inheritors  of,  12. 

Hell,  descent  of  Christ  into,  47. 

Holiness,  how  kept  alive,  93. 

Holy  Ghost,  meaning  of,  66.  Why  called  a  Person,  66.  Proofs 
of  his  divinity,  66—69.  Names  of,  68.  Necessary  to  men, 
68.  Promised,  70.  Work  of,  70—72,  74.  Witness  of,  71, 
76.     Blasphemy  against,  72,  73. 

I 

Idolatry,  forbidden,  131.  God's  abhorrence  of,  shown,  135. 
Covetousness,  why  called,  171.  • 

J 

Jesus,  meaning  of  the  name,  39.  How  he  redeemed  us,  40, 
112.  Took  our  nature,  40,  93.  His  life,  sufferings,  and 
death,  43,  44.  Proofs  of  his  death,  45.  Why  he  suffered, 
46,  99.  His  burial,  46.  His  descent  into  hell,  47.  Will  be 
our  judge,  62.  His  second  coming  described,  63.  Types 
of,  98. 

Judg-ment,  certainty  of,  59.  Intimated  in  Old  Testament,  60. 
Foretold  in  the  New,  61. 

K 

Kingdom,  God's,  of  grace  and  glory,  188.  Its  coming  pro- 
mised, 189. 

L 

iaw  of  God,  obligation  of  the  Jews  to  keep  it,  117.  Equally 
binding  on  us,  119.  Circumstances  under  which  given,  120. 
What  it  requires  of  us,  121.  Extent  of  its  requirements, 
123.  None  can  be  saved  by  it,  123.  Its  uses,  123.  All 
have  broken  it,  174. 

Liturgy,  excellencies  of,  86. 

21 


230  INDEX. 

Lord's  Day,  the  Christian  Sabbath,  145,  146. 

Lord's  Prayer,  why  called  so,  183. 

Lord's  Supper,  why  called  so,  209.  Why  ordained,  208. 
What  outward  sipfn,  210.  What  inward  part,  210.  Bene- 
fits we  receive,  210.  How  soul  refreshed  by,  211.  Who 
partake  unworthily,  211.  What  required  of  those  who  come 
to,  212.     Dispositions  requisite  for,  212. 

Love  to  God,  tried  by  his  law,  124.  Required,  121,  128.  Ne- 
cessary for  communicants,  212.     Sign  of  faith,  212. 

Lusts  of  the  Jlesh,  defined,  25.     To  be  mortified,  25. 

M 

Man,  involved  in  the  fall  of  Adam,  3,  40.  Fallen  state  proved, 
4.  Always  described  as  a  sinner,  4,  99.  Exposed  to  punish- 
ment here,  and  hereafter,  5.  Natural  state  of,  40.  Natural 
inability  to  love  God,  122. 

Ministers,  not  to  be  self-appointed,  84.     Our  duty  to  them,  151. 

Misery,  degrees  of,  109. 

Murder,  in  what  it  consists,  155.     Cases  of  exemption,  156. 

N 
J\''ame  of  God,  137,  186.     How  to  be  hallowed,  187. 

P 

Parents,  (see  Children.) 

Pomps  and  Vanity,  defined,  25.     To  be  renounced,  25. 

Prayer,  on  forms  of,  85.  Promises  of  being  heard,  134,  181,  199. 
Reverence  in,  commanded,  139.  What  it  is,  177.  Heart  to 
be  engaged  in,  178.  Divine  help  in,  necessary,  179.  What 
disposition  of  mind  necessary  to,  179.  Different  kinds  of, 
180.  Persons  eminent  for,  180.  Frequency  in,  enforced, 
i81.     Times  for  private,  105. 

To  be  accompanied  by  exertion,  195.  Why  called  Lord's 
Prayer,  183.     Division  of,  183. 

Presbyters,  office  of,  80. 

R 

Repent,  promises  to  those  who,  15. 

Mepentance,  nature  of,  13.  Examples  of,  13.  Why  neces- 
sary for  all,  14.  The  gift  of  God,  14.  Means  by  which  pro- 
duced, 16.     How  evidenced,  213. 

Resurrection,  Proofs  of,  105.  Will  be  general,  107.  Effected 
by  virtue  of  Christ,  107.     Instances  of,  107. 

Righteous,  portion  of,  64,  108.    Not  equally  glorified,  108. 


231 


Sabbath  Day,  meaning  of,  143.  What  meant  by  hallowing  it, 
143.     How  to  be  kept  holy,  145. 

Sacraments,  defined,  9,  204. 

Sai?its,  who  are,  91.  How  distinguished,  91.  When  set  apart, 
92.  Pattern,  92.  Who  makes  them  holy,  93.  With  whom 
they  hold  communion,  93.     Partakers  of  divine  nature,  94. 

Salvation,  in  what  it  consists,  28.  Through  Jesus  Christ,  29, 
99.     Who  invited  to  it,  28. 

Saviour,  types  of,  98.     (See  Jesus  and  Christ.) 

Servants,  duty  to  masters,  153. 

.Sm,  original,  13.  What  it  is,  97,  101.  Its  wages,  98.  God 
only  can  pardon,  98.  Assurance  of  forgiveness  of,  100.  Pro-^ 
ceeds  from  the  heart,  174.     Prayer  to  be  kept  from,  201. 

Sinners,  all  men  such,  99.  175. 

Sincerity,  evidence  of,  191. 

So7il,  state  of,  after  death,  104.  Injury  to,  forbidden,  157.  Re- 
freshed by  Lord's  Supper,  210. 

Spirit,  (see  Holy  Ghost.) 

Swearing,  wherein  its  sinfulness,  142. 

T 

Temptation,  meaning  of,  200.     Why  God  permits,  201.    When 

said  to  be  led  into,  200. 
Trinity,  oroofs  of,  114.     Relation  of  each  person  to  us,  115. 

•     u 

Unbelief,  consequence  of,  19. 

Vanity,  of  the  world,  to  be  renounced,  25. 

w 

Wicked,  punishment  of,  65,  109.  Degrees  of  misery  among, 
110. 


